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T II E 


OPEN DOOR; 


OR, 




J^IGIIT AND LIBERTY, 


j: 



Behold, Ihave set before thee an open door, and no man can s/mt it.'* 

Rev. Ill— 8. 


NEW YORK: 

JhEODORE j^ERKINS, 76 ^AST JIlNTH ^TREET, 

AND SOLD BY 

D. ArrLETON & Co., New York and Chicago; Lee & Shepard, Boston, Mass. ; 
Breed, Lent & Co., Buffalo, N. Y. 


1870 . 


Entered according to Act of Congress, in the year 1870, by 
J. Hyatt Smith, 

in the Clerk’s Office of the District Court of the United 
States for the Southern District of New York. 


JOHN J. REED, nilNTER, 

43 Centre Street, N. T, 


PAGE. 


j^ONTENTS. 

:o: 

Introduction 7 

Chapter I. The Door Opening 15 

II. Communion Day in Evansdale Baptist 

Church 21 

** III. The Talk after Church 35 

“ IV. The Baptism and The Sermon 49 

V. Interview between Ellen Roberts and her 

Mother 56 

‘‘ VI. Mr. Hart’s Papers 65 

“ VII. Deacon Roberts Visits the Pastor 77 

VIII. Elder Hartley’s Sermon 88 

“ IX. Elder Hartley and Deacon Roberts visit 

the Pastor 99 

“ X. The Interview in the Study 118 

‘‘ XI. The Wedding ‘ 135 

“ XII. Mr. and Mrs. Hart at the Lord’s Table in 

a Congregational Church 142 

“ XIII. The Question of Conscience. 157 

XIV. The Death of Deacon Roberts 165 

‘‘ XV. The Gathering Cloud 180 

“ XVI. The Trial, Conviction and Punishment of 

the Heretics 196 

XVII. The Second Baptist Church in Evansdale. 209 



NTRODUCTION. 


HE Grave-yard” and the “ Meeting-honse ” of 
the days gone by, contrasted with the Cemetery 
and the Sanctuary of to-day, are no doubtful 
declaration of the age of Puritanical severity, and 
dogmatical strife, which has given place to an era of 
Christian union and brotherly love. 

In the olden time no blossoms were planted where the 
dead were sleeping, and no grounds were laid out with 
mounds, ravines, and running streams. The place was 
only a “ Grave-yard,” surrounded with a rough stone 
wall, within which bushes and brambles grew in rank 
luxuriance. But to-day, the army of flowers with its 
bright and beautiful banners, has charged upon the 
thorny hosts of bramble, bush, and briar, and driving 
them from God’s-acre,” has set a guard of Statuary at 
the gates of the Cemetery. 

The Church Edifice, with its order and appointments, 
is still more expressive of The past and The peesent. 
Who does not remember the Meeting-house, where in 
childhood ho used to sit in solemn awe, and reverently ^ 
listen to a sermon, which he could not understand ; and 
if an attempt was made to slip away into the land of 
dreams how the timely jog, or sober shake by the hand 
of one ever v^atchful for his spiritual growdh w^ould in- 
stantly bring him back again to the holy service. The 
vir 



Till 


INTRODUCTION. 


pews with their high paneled partitions and their iron 
bolts ! and the pulpit ! that awful place, where stood a 
huge tub, perched high upon a plain post, around 
which a spiral stahway led in mysterious windings from 
the floor to the preacher’s lofty station, far above the 
heads of the congregation. (The minister was very 
much “looked up to” in those old times.) Higher still 
the broad “ Sounding board,” at once a cover and a 
peril to the good man beneath it. The whole scene sug- 
gesting the idea of the candle of the Lord in a wooden 
candle-stick, with an “extinguisher” above it, ever 
threatening to fall, and put out the light. 

Or that invention of later date , — jei to be found here 
and there in the land, — representing a mighty fortress, 
itself like the towering tub, “ high and lifted up,” far 
from the reach of the nearest foe ; a sure defence, from 
behind which the gospel warrior could fire his doctrinal 
guns with perfect impunity. 

In that old Meeting-house no sound of instrumental 
music was ever heard : and no odor of sweet flowers ever 
known, unless perchance on a summer Sabbath day some* 
fragrant evangelist should steal in unseen from the 
neighboring fields, and silently exhort the solemn' 
assembly to “ consider the lilies.’' But a boquette of 
flowers upon “the sacred desk!” It would have been 
sacrilege itseK. In the church te-day the backs of the 
seats are so low that the worshippers can see each other 
and shake hands of fellowship if they so desire ; while 
the pew doors are gone altogether, v The preacher’s 
discourse is no longer “ a tale of a tub.”. The champion 
of truth no more fights the good fight from behind a 
barricade. The 'pulpit has made way for the platform : 
vases of flowers adorn the simple stand ; and the sound 


HTTEODUCTION. ' 


IX 


of '' stringed instruments and organs ” mingles with the 
voices of the choir and the congregation. The Idgh-^ 
hacked people have gone with the high-hacked pews, and 
the sharpness of sectarian controversy has disappeared 
wdth the briars and the brambles. The beautiful Ceme- 
tery, clad in garments of gladness, is the daughter 
of the Sanctuary, and both are but an outward declara- 
tion of the spirit of the ago in which wo live. 

It is useless to attempt to call back the past. Wo 
cannot detain the shadows of the night when all the 
eastern hills are singing — 

“ The morning light is breaking, 

The darkness disappears.” 

A man may shut himself in his own darkened room,' 
but the sun will steadily rise ! Ho can stop the clock, 
but ho cannot stay the advancing foot-steps of time ! 

"What battles have been fought in by-gone years be- 
tween contending hosts in the Army of the Lord! 
‘‘Calvinists’’ and “Arminians’’ — “Old-School” and 
“ New-Schooi ’’ Presbyterians, Baptists and Pedo-Bap- 
tists ! In that day of doctrinal strife, each sturdy war- 
rior looked upon his antagonist as a man arrayed in the 
armor of, dangerous and deadly error, and felt that 
victory in ' controversy was the triumph of righteous- 
ness over sin. Satan must have laughed to see the 
soldiers of Christ fighting each other, with weapons 
given them by their great Captain to do^battle against 
the hosts of evil.' What w'ould have been thought in 
that day of the brotherly ' bands and Christian Unions 
seen to-day all over the broad land?^ Methodists and 
Presbyterians, Episcopalians, ; Baptists,^ and all other 
branches of the Church of Christ — “ one in the Loud.” 

The sectaricki' hattle 'fields oi . the past, are the .Gospel 


INTRODUCTION. 


S 

lolieat fields of to-day. But have denominational lines 
disappeared? No. They exist, and their existence is 
the strength and efficiency of the church. But those 
lines are fast losing their sharpness and severity, bathed 
as they are in the mellow light of love. Love is stronger 
than Logic. 

Where, in the ‘‘ one army of the living God,” may the 
glorious old Baptist Church jbo found ? Her soldiers 
to-day stand shoulder to shoulder with the other hosts 
of Israel in the common battle ; her trumpets give ‘‘ a 
certain sound,” and the foe confesses her power. 

What is the position of the Baptist Church ? 

1, Noivonally ? 2, Actually ? 

In common with all branches of the Church of Christ, 
she declares Baptism to bo the door of the Visible 
Church; the order of the Lord’s house. She firmly 
maintains, and joyfully proclaims immersion only to be 
Baptism, as she points to the Lord of glory rising from 
the waves of Jordan ; or repeats the declaration of tho 
great Apostle in his letter to the Eomans. She insists 
upon the trinity of duty — Bepentance, Faith, and Bap- 
tism — and urges with a zeal “ according to knowledge,” 
the necessity of a complete obedience. 

What is the LoGiCiiL attitude of tho Baptist Church* 

in relation to her sister churches ? It is briefly this : 

A Church is composed of baptized believers. Immersion 
only is Baptism. Therefore there is actually no Ghurcli 
on earth but tho Baptist. The Church alone has power 
to administer the ordinance of the Lord’s Supper, there- 
fore the table can only bo spread in tho Baptist Church. 
Baptism being the door of the Church in which tho 
Supper only can bo found, a disciple of Christ unhaptked, 
no matter what may bo his growth in grace, has no 


INTRODUCTION. 


XI 


riglit to tlio tablo of tlio Lord j and tlio Clinrcli being 
tbo guardian of that table, it is lier sacred duty to see 
that only tlio worthy shall partake of the feast. Logic 
demands that the law shall bo in all cases enforced. The 
officer of the church has no discretion, no election in 
the matter. To allow an unbaxitized person to partake 
of the Suj)per, though he bo pure as the saintly Payson 
or Chalmers, is a willful violation of the law of the Lord. 
Still farther, for a Baptist to sit down at the Lord’s 
Supper (“ so called”) in any other Church (“so called,”) 
is giving fellowship and countenance to the disobedient, 
and shall subject the offender to the discipline of the 
Church. Such is the 'profession of the great Baptist 
Church in America to-day. 

What is the result of this logic ? What are the fruits 
of this theological tree ? 

Thousands upon thousands of true disciples of Christ, 
believing that only immersion is baptism, have sought 
refuge and home in the pedo-baptist church. The Baptist 
Church is a great feeder, continually pouring into other 
Churches, the strength — spiritual, mental and financial, 
ihat she herself needs. It is an offence too great to bo 
borne in this day of Christian Union, to separate among 
the blood- washed disciples of a common Saviour, hus- 
bands from wives —parents from children — brothers irom 
sisters, because of a doctrinal distinction ; and to forbid 
those who have knelt at the same cross, to sit at the same 
table. 

What is the Spirit and actual Practice of the Bap- 
tist Church, in this day of gospel liberty ? She, in 
common with all branches of the Church, has learned 
and adopted the dialect of love. She daily speaks of 
other denominations, as ‘‘sister churches in Christ.” 


INTEODUCTION. 


XU 

She gives hearty fellowship to all who love J csus in all 
the glorious enterprises of holy benevolence, which so 
signally distinguish this day. 

But what of the Lord’s Supper ? The Baptist Church 
declares, that while no, “ thus saiih the Lord^’' nor the laio 
of example^ as declared in the upper chamber in J erusa- 
lem, may enforce the doctrine of hai^tism, as a pre- 
requisite to the Lord's Supper', and while she acknow- 
ledges that her only argument is an inference., (and the 
Bible-loving Baptist is justly suspicious of all inferential 
arguments) yet baptism is and ever has been, since the day 
of the Apostles, the order of' Christ’s house. But this 
usage of the Church, she ivill not., and does not to-day 
enforce, by making her officers to act, as a p)olice, in 
removing from the gosjpel banqueting Chamber, the 
humble disciple of Christ, who, though ignorant in doc- 
trine, but obedient in heart, has honestly taken his place 
at the Lord’s table. practically leaves the privilege of 
afeast (established by Him whose death it commemorates 
before the Church was erected) to the Conscience of the 
Communicant. She says with Ellen Hart — “Let him 
eat, and teach him the way to the sacred river after- 
ward.” 

This is the Spirit and Practice of the vast majority 
of Baptist Churches to-day. The scene described in 
this book, as occurring in the Evansdale Church, in the 
forcible expulsion of old Deacon Saybrook of the Presby- 
terian Church, from the Lord’s table, belongs to a past 
age. The Baptist minister who would so enforce the lavr 
now, would peril his position in the Church, and publish 
himself to be full fifty years behind the day of gospel 
liberality in which he lives. Yes, the Baptist Church 
practically says of the pedo-baptist disciple found within 


INTRODUCTION. 


XIII 


her territory — “ let him feed undisturbed in the green 
pastures, which are beside ‘‘the still waters,^’ rather 
than drive him with ecclesiastical clubs to the distant 
hills ; and by this discipline of holy charity, ho will find 
his way into the glorious river before many moons shall 
have passed by.” 

The duty of to-day, is to bring our profession, by 
open declaration, into harmony with our practice. 

To announce the Lord’s Supper, and declare, in the 
language of Paul to the Church in Corinth, “ Let a man 
examine himself, and so let him eat.” Leave the privi- 
lege of the feast with the conscience of the communicant 
and to Christ, the only governor of the banquet, and to 
whom, and not to the Church, the disciple is to answer 
for the act. 

This is the Practice and Spirit of the Church ; let it 
BE HER published PROFESSION. Then will the multitude 
of disciples who believe that immersion only is baptism, 
remain in their true and natural home, tho Baptist 
Church. 

Mr. Hart is right — the world is moving ! the Church is 
moving! It is a day of holy brotherhood; of gospel 
kindred, when tho saints are looking rather for points 
of agreement and Christian fellowship, than opportuni- 
ties and advantages of conflict. And there is coming, by 
the way of tho Sabbath School, an innumerable host — 
‘‘ an army with banners ” — and light, liberty and love 
are their watchwords. They have been taught that all 
v/ho love Jesus are brethren of one household, and it will 
bo impossible to imprison those soldiers in tho close 
and cold cells of sectarianism. 

Tho author of this book is proud of a name and a 
place in the Baptist Church, and glories in an ordinance 


XIV 


INTRODUCTION. 


wliich lias tliG san(3tion and example of liis divine Master. 
An ordinance wliicli is at once historical, declar- 
ative and prophetic — telling of the Burial and Kesur- 
rection of Christ; declaring the Christian’s burial from 
the world and resurrection into the new Kingdom ; and 
projihetic of his burial in the earth and his resurrection 
at the ] ast day. In common with all Baptists, he declares 
baptism to bo the door of the visible church, and claims 
the supper as the holy feast spread in the house of the 
Lord. But in the spirit of Christ — in the spirit of gospel 
liberality, which now so generally pervades the Church — 
a spirit which is rapidly advancing to a complete and 
glorious victory — he will, if he finds an humble disciple at 
the supper of the Lord, unbaptized, neither turn him 
from the table, or withhold the cup and the broad from 
him, but rather let him eat and teach him the w^ay to 
Jordan afterward. ‘‘ To his own Master ho standeth or 
falleth.” 

Let a man examine himself, and so let him eat, 

HAVING the answer OF A GOOD CONSCIENCE TOWARD GOD.” 

To set in contrast the bigotry of the Church, in an ago 
fast passing away, with the liberality and love of the 
present day, I have told the story of the Baptist Church 
OF Evansdale. 


CHAPTEE L 


Jhe Poor ppENiNG. 


^ ^HE world is moving]: ! ” exclaimed Mr. ITarL as 



lie sat one morning reading a New York paper, 
Deacon Eoberts’ parlor, with Ellen Eoberts 
sitting at his side. “ The world is moving ! Wliat 
changes in Church and State ! The Biblo open in Papal 
Spain! Papacy extending the courtesy of a Catholic 
graveyard to a Protestant corpse 1 Think of that, Ellen ! 
— in old, heretic-burning Spain. The age of miracles 
has returned. I read hero in my Times, that in Havana, 
a Protestant dying, liis body is allowed Christian burial 
in ‘ consecrated ground.’ See Austria, too — ‘tlio right 
arm of the Pope,’ building school-houses for the educa- 
tion of the common people. Light is breaking through 
the darkened windows of Cathedrals, and knowledge — 
tho grand Iconoclast — is going forth in the Pope’s 
dominions, to break tho images of papacy. Then,” 
continued he, ‘Hook into the Protestant world, and see 
how the men of different creeds are steadily getting nearer 
each other. Tho old days of bitter doctrinal warfare 
are passing awmy. 

‘‘ There is a story, of two knights who met on a com- 
mon highway, where was a way-side shield, surmounted 
by a cross. Tho knights — so runs tho story — made a 
halt ; tho one on tho one side, and the other on tho 
other side of tho shield. Said one, ‘ this is a beautiful 
15 


16 


THE DOOE OPENHTG-. 


silver sliield, Sir Kniglit ! ’ ‘ It; a beautiful sliiolcl, ! 

fair Xniglit,’ said the other, ‘but iti face is gold i 
and not silver ! ’ ‘ Pardon,’ replied the first, ‘ pardon j 
Sir Knight, it is silver and not gold, this face ] 
of the shield ! ’ That was enough — with visors down, and j 
lances in rest, they rushed upon each other in deadly j 
combat. In the conflict, each fell with a mortal wound 1 
and in the fall, the combatants changed places. 

“ Kow, as they both lay bleeding upon the ground, 
each looked up at the strange cause of their fatal battle 
and, behold, the shield had two faces ; one of silver and 
one of gold I The advocate of the silver side, looked 
upon the golden face, and the advocate of the golden 
fide, saw the silver face. Each learned, that his oppo- 
nent ^YSLS at once right, and v/rong-, and v/ith tlio lesson, 
died. In this day,” said Mr. Hart, “ the double-faced 
shield is getting to bo understood, and the battle is 
waived, where our fathers broke many a lance. 

“It is a practical age, and the church is to make I 
progress, I think, by going back to the day of Christ and 
the Apostles. There must be different churches in the * 
One Church. j 

“ Men looking through different eyes, at the same 
common sun ! Two men may look up at the full moon — I 
to one, it is the size of a cart-wheel ; and to the other, | 
it appears no larger than one of Grandmother Avery’s j 
bright pewter plates. But there need be no quarrel. | 
Each knows it is the moon, and each equally enjoys its 
light. 

“ Yes, Ellen, the churches are moving, and, do you 
knovv% I, as a good Baptist, sometimes ask myself the 
question, are there any steps for us to take ? Jordan is 
Jordan, and I would not lessen the depth or length of 


THE DOOE OrENING. 


17 


ilio sacred river. No, I would sing, with our friend, 
Sarah Webster : — 

‘ Flow on, thou blessed river I ’ 

“ But still I say, I often think, is there nothing for the 
Baptist to do, in this year of our Lord, 1869? Wo 
hold the great Biblo doctrines. The denomination, in 
our own land, numbers its hosts by hundreds of thous- 
ands. Over a million of soldiers for Christ, rally under 
its glorious standard. Its missionaries are carrying the 
cross to all the darkened corners of the earth. 

“ Ellen,’^ exclaimed Mr. Hart, “ I could wish that one 
great barrier between us and other churches was broken 
down ! if it was consistent with truth, that we could 
meet all — yes, every soul that loves Jesus, every Creed 
and Nation, every Church and Covenant, if so be they 
acknowledge Christ as the Divine Saviour, and worship 
at the foot of His cross — meet all, at one common, glor- 
ious banquet. I know this is heresy, and, if your good 
father should hear of it, I should no more hope to unite 
my destinies with a Baptist deacon’s daughter.” 

“ Why, Ed,” said Ellen, “ and do you renounce close 
communion? we are quite as liberal,” she added, “as 
those who daily taunt us with bigotry.” 

They require baptism, as a pre-requisite to the 
Lord’s Table, and so do loe. They judge what baptism 
is, and so do we. They think it one thing ; we think it 
another.” 

“ All true,” said Mr. Hart, “ I have gone over that a 
thousand times. The battle is ours on that ground. 
But, my dear, we should go back of all that, to the only 
standard. Back of all creeds . and opinions of men, to 
the New Testament. 


18 


THE DOOR OPENING. 


“ Does it say a man mustha baptized, in order to sit at 
tlie Lord’s table ? Now, Ellen, just exactly there I am, 
this day — an enquirer. I dare look for myself, and act 
for myself, and the man who dare not, is a coward ; and 
the man, who will not, for fear of new light, is a bigot. 
It is the impulse of my heart, to bo very close com- 
munion. I want to get closer to the Methodist, tlio 
Presbyterian, the Episcopalian — to every disciple of 
Christ. Every struggling, earnest soul, anywhcro anc] 
everywhere, on the broad battle-field of life. 

“ I always used to love to read the proclamation in 
my Yankee home, ending : — ‘ God bless the Common- 
wealth of Massachusetts.’ And I feel a healthy exercise 
of soul, in saying : — God bless the Commonwealth of the 
Church of Christ ! 

“ One thmg I do know, Ellen,” said Mr. Hart, ‘‘ the 
day of controversy is past," if the church v/ould hold 
her proper place in this matter-of-fact age. 

“ The world is asking, and has a right to ask of the 
professed representatives of the Man of Nazareth, wLat 
are^your credentials ? Give us proofs of your mission to 
men ! Not arguments — Acts I 

‘‘ We are in soul need, and body need. Voices are 
calling from the filthy streets and lanes of the cities, 
from alms-houses and prisons, ‘ Como over and help us! ’ 
Houses of Mercy, Asylums and Homes, works of charit}^, 
and practical labors of love — these are the unanswerable 
seals of the Church. 

“ These bear the image and superscrij^tion of Him 
whose biograx^hy is written in one brief sentence : — ‘ He 
went about, doing good.’ 

“ The world is asking, boldly asking : — ‘ Is the Church 
equal to her day?’ A united host must effectually 


THE DOOR OPENING. 


19 


answer tliafc question, and silence every caviller. Unity 
IN DIVERSITY — that’s the motto. Onq Cross ! One 
Cause ! One Battle ! One ” 

“ Careful, Ed,” said Ellen, “your feet touch the bor- 
der land of a forbidden territory.” 

“ Ellen,” said Mr. Hart, “ I will brother every man, 
and sister every woman, at work, anywhere, anyhow, in 
the great cause of God and Humanity ! If this is 
treason, let the Evansdale Church make the most of it ! 

“ I am a Baptist, Ellen,” continued Mr. Hart, “ and 
as such, I shall take my place, next Lord’s da}^ at 
the table, but I feel, as I have no doubt multitudes of 
good Baptists do feel, a desire to extend the boundary 
of our denominational tabernacle — to ‘ lengthen the cords 
and strengthen the, stakes.’ I am a Baptist, but I would 
leave the question of communion loiili the conscience of 
the communicant, 

“ The Cross of Christ is the grand and glorious centre 
around which all the blood- washed can gather ; and 
the Table is the manifest declaration of that Cross. 
Nay, of the Table — not the liilly not the tree , — Christ 
declares : ‘This is my body, broken for you !’ The right 
to the Cross, is the right to the Table. Ho who has 
been to the one, may go to the other. Men, in all ages, 
have attempted to fence within their own creed, the 
j)urchased salvation of Calvary ; and, discovering that 
only a chosen few could be saved, it has ever happened, 
that they invariably have found their own good names 
on the limited roll of the elect. 

“ Ellen, every sinner has equal access to the broken 
body and shed blood. Should not every saint have an 
equal right to the broTcen bread, telling of the body ; and 
the poured lolne, telling of the blood ? When the Saviour 


20 


THE DOOR OPENING. 


said, ‘ drink yo all of it did lie mean to be understood 
all Baptists, all^ EpiscopaKans, all of a certain creed ? 
All tlie baptized ? I believe the Church is larger than 
some theologians dream !’’ 

‘‘ Tell it not in Evansdale ! Nor let the sound reach 
Elder Burden and Deacon Boberts,” said Ellen. 


CHAPTER IL 


POMMUNION pAY IN pYANSDALE pAPTIST 
pnuRCH. 

was a bright Sabbath, and tho Evansdalo 
Baptist Church was well filled, for the morning 
service. 

The Pastor, the Rev. Walter Burden, was an able 
minister of tho gospel, and a great favorite in tho 
village, being in tho best sense, popular, both in, and out 
of his pulpit. While holding his creed firmly, and, at 
proper times, conten:ding for it stoutly, he ever lived 
upon the most intimate terms of Christian fellowship with 
men of all shades of faith. Ho recognized in every man 
engaged in any service having for its end the benefit of 
society, a companion and a brother; “the fellowship of 
labor,” as ho loved to call it. 

Tho text on that Sabbath morning was from 1st J olm, 
I — 3 : “ That ye also may have fellowship with us : and 
truly, our fellowship is with tho Father, and with his 
Son, Jesus Christ.” It was a good sermon. Tho preach- 
er’s heart was evidently filled with love, and his lips, 
that day, were in his heart. 

Men, who had sought rest in tho sanctuary, from tho 
toil and strife of every day life, were refreshed and 
greatly strengthened. God is apt to bless such sermons. 
Men are more liable to be drawn heavenward by tho 
silken cords of love, than to bo buffetted thither by 
theological clubs. 

21 


22 


CO^rSIUNION DAY. 


The preacher chvelfc at length upon the Gospel, as the 
ground of all holy fellowship : setting forth the sacred 
brotherhood of the Saints ; the common spiritual com- 
munion of all the blood-washed, as one in Christ. 

Mr. Hart and Ellen Roberts sat together, and, in the 
same pew sat also Deacon Roberts and his good Meth- 
odist wife. There were many members of other churches 
present, and among them, Deacon Saybrook of the 
Presbyterian Church ; a beautiful, silver-haired old man, 
of nearly four-score years. 

God seems to love to let his ripened wheat stand for a 
while in the field, that the passers by may behold the 
gospel grain, before the reaper with the sharpened 
sickle shall take the sheaf to the heavenly garner. Tho 
good old man evidently enjoyed the sermon. Tho appro- 
bation of such a man is a ministerial seal, not to bo 
despised. 

At tho close of the discourse, the usual invitation to 
tho Lord’s Supper was given out by tho pastor, as fol- 
lows : — ‘‘ All members of sister churches of tho samo 
faith and order, who arc in good and regular standing, 
are invited to take seats, and partake with us.” Tho 
pastor added, that he did not require those who could 
not commune to leave the house, but would bo glad to 
have them remain, and look on upon the solemn service. 

As tho separation was taking place between tho 
worthy and the unworthy, tho preacher remarked, that 
ho earnestly hoped, that tho division might not bo pro- 
phetic of tho final assortment at the day of judgment. 
Ho alluded also to tho man mentioned in tho gospel, 
who was found at the feast, without tho wedding gar- 
ment. 

I have spoken of Deacon Saybrook, as much inter- 


COMMUNION DAY. 


23 


csted in tlio discourse. When especially pleased, ho would 
raise his hands, and look upward, his face fairly shining 
with a holy ecstasy, and then instantly he would turn 
again to the preacher. Again and again, that morning, 
did the venerable man “telegraph with heaven,” as 
Ellen Roberts called his upward glancing and sudden 
elevation of hands. The choir were singing the hymn ; 
‘ ‘ Jesus himself draws near. 

To feast his saints to-day,” 

and, as I have said, the communicants were taking their 
places in the body of the house at the table. Deacon 
Saybrook must have known the usage of the Church, 
but still there he sat, directly in front of the pulpit. lie 
seemed utterly unconscious of all that was transpiring 
around him. 

His eyes were turned toward dhe pulpit, but he 
appeared wrapt in visions quite beyond the scene pass- 
ing so close to him. 

Meantime, the pastor and ofheers of the Church 
had taken their places at the table. As one and 
another of the Church entered the pew in which Deacon 
Saybrook was sitting, he mechanically moved to give 
room, until ho finally sat at the extreme end of the seat, 
farthest from the aisle. 

Quiet being re*stored, the preacher arose at the head 
of the table, commencing the service with the usual 
form, — “ Our Lord Jesus, the same night in which he loas 
'betrayed, took'' ... . At this moment. Deacon 

Roberts interrupted the minister, whispering something 
which could not bo heard by the communicants, and at 
the same time pointing apparently to Deacon Saybrook. 

“ Certainly ! It is the law. Deacon ; ” responded the 
pastor. Then, fixing his eyes upon the unconscious 


24 


COMMUNION DAY. 


offender, lie said ; I observe some at tlio table wlio 
have no right to partake : while it is a matter o/ great 
delicacy to ask any one, of whose fervent piety I have 
so full an assurance as I have in the case of the venera- 
ble father before me, to leave the Lord’s table, still, as 
this is a Baptist table, and good Deacon Saybrook has 
never been baptized., (myself being a guardian of the 
table, whose duty it is to enforce the law of Christ’s 
house,) I am under the painful necessity of kindly 
requesting Deacon Saybrook to leave.” 

All eyes were fixed upon the man whose presence had 
interrupted the sacred feast, . I especially noticed the 
expression of his countenance, as the pastor made the 
announcement enforcing the rule of the Church. 
There was a look of interruption — a disturbance of holy 
thought, instantly succeeded by an expression of surprise 
and confusion, mingled with grief — ^but not the slightest 
show of anger. 

lie immediately rose up, and Deacon Winston handed 
him his hat and cane, to facilitate his escape from the 
table of his Lord. Bat he stood, and, with that soft, gen- 
tle voice of his, ho simply said : ‘‘ I humbly beg pardon 
of the pastor, and all my brethren and sisters in Christ 
J esus. I ought to have remembered ; but the fact is, I 
was so taken up with the train of thought presented 
by the preacher, setting forth the fellowship of the saints, 
that I utterly forgot the usage of the Baptists, and was 
not aware of the announcement, wLicli, no doubt, was 
made at the close of the sermon. 

‘‘ Truth to tell,” ho added, with that smile of his, scat- 
tering the momentary surprise and embarassment upon 
his face like a gleam of sunshine breaking through a 
cloud, ** I w^as far away in iho bright land beyond the 


COMMUNION DAY. 


25 


river, sitting in ‘ the heavenly places in Christ Jesus/ 
at the heavenly communion, where I confidently expect 
I shall meet in God’s good time, the company of believ- 
ers which I leave this day at the table. With the ear- 
nest prayer that the Lord, whose table is spread before 
me, will give us all, through riches of grace, a name 
and a place at the heavenly banquet, I obey the pastor’s 
request.” 

So saying, he walked slowly down the aisle — the peo- 
ple waiting until he had gone out of the house. The 
sexton said that ho noticed, as ho passed him at the 
door, that ho was in tears. 

I confess, this painful scene at tlic door of the ban- 
queting chamber, spoiled the feast for me. I tried, as the 
service went forward, to fix my mind upon Christ and 
His Cross, but I could not. I took my piece of bread 
from the plate, and bowed my head in prayer, but to my 
closed eyes, there was the white-haired old man with hat 
and cane, going away. Then, as I turned in spirit to 
look upon Calvary and the broken body “visibly set 
forth,” I saw the old man there, by a divine invitation, 
Imcehng with all the penitent company, on a hill, rising 
quite above and beyond ail creeds and conditions of 
men. 

Different groups and companies there were, but all 
on the one hill : and, in their midst, lifted up in the sight 
of every kneeling soul — the Cross ! 

I know my thoughts were heresy against the faith of my ‘ 
Church, but I could not help thinking, if the old man 
had access to the body of the Crucified, and part in the 
great sacrifice, if the falling blood cleansed liis soul 
from sin, had he not a right to celebrate the sacrifice 
which bought his ransom ? True, he miglit be in error of 
2 


2G 


COMMUNION DAY. 


doctrine. He was ! But was not liis eternal Lope born 
in the agony of Calvary ? 

If tlie body was broken for bini, was not the sacred 
saying at the supper, bis, — “ this is my body, broken 
for yoio ? ’’ If redeeming blood had cleansed his heart 
from sin, and imparted to him everlasting life, had he 
not a share with all the redeemed on earth, in a cup, 
which is handed to the communicant with the words, — 
‘‘ Take ! Drink ye all of it— for as oft .as ye eat this 
bread, and drink this cup, ye do show forth the Lord’s 
death until He come. Do this in remembrance of me ? ” 

Then came the thought, he was not baptized. Ho 
thinks he is .... Yes ; but thinking so, does not 
make it so. True, but God looks upon the heart, — “ As 
a man thinketh, so is he.” The law of Christ must bo 
obeyed. True ; but the spirit of complete obedience is 
in this man’s heart. 

Is there not, after all, in the judgment of a heavenly 
charity, the same sacred mantle, dropped alike upon my 
own poor shoulders and his, by the hands once nailed 
to the Cross r 

He loves Jesus more, I fear, than I do. He presents 
the eloquent argument of a Christian life thrice beyond 
my own. "When his hand drops that pilgrim staff, it 
will sweep the strings of a heavenly harp. Could not 
that hand have taken in righteousness a crumb from his 
Master’s table to-day? Those lips have i^rayed the 
prayer of penitence, and spoken words of faith, and, 
beyond the river, shall sing the song of Moses and the 
Lamb ! Would it have been sinful to have wet them 
this day with sacramental wine, even in a Baptist 
Church ? 

But baptism is the divinely appointed ordinance of 


COMMUNION DAY. 


27 


Clirist’s church on earth ; and there is no baptism but 
immersion. I believe it ! And then there came to me 
a part of the chapter read that morning in the opening 
of the service — the twelfth chapter of Matthew, in which 
Christ rebukes the self-righteous Pharisees: — “At that 
time Jesus went on the Sabbath day through the corn ; 
and his disciples were ahungered, and began to pluck the 
ears of corn, and to eat. But when the Pharisees saw it, 
they said unto him, Behold, thy disciples do that which 
is not lawiul to do mpon the Sabbath day. But he said 
unto them, have ye not read what David did, when ho 
was ahungered, and they that were with him ? How ho 
entered into the house of God, and did eat the shew-bread 
which was not lawful for him to eat, neither for them 
which were with him, but only for the priests 

Are there no circumstances, thought I, in which a 
blood-washed soul, without “ the washing of baptism,” 
may be justified in eating bread and drinking wine in 
the kingdom of Christ ? 

Jesus, in the text, refers to a positive law, clearly 
recorded, and openly and knowingly broken in the 
bodily necessity of David and his men. 

Is the law equally explicit in the declaration of bap- 
tism, as in all circumstances, a pre-requisite to the 
Supper? Where is it — the hoolzy cliapier and verse 
And if it could be found — it cannot — does not the pas- 
sage in Matthew seem to suppose a case, in which the 
hunger of the soul may bo satisfied with better bread, 
and that soul bo justified by the Lord of the Sabbath ? 

Hay, more ; in the case of good and erring Deacon 
Saybrook, wo are to suppose, in order to a complete 
parallel, that David and his men were in the delusion 
that they had a legal right, and so ate through mistake. 


28 


COMMUNION DAY. 


These thoughts forced themselves upon my mind, and 
disturbed my attempted devotions at the table, and the 
communion hour had passed. 

God forgive me, I whispered, as the church rose to 
sing the parting hymn; God forgive me for any evil 
thoughts at the table, this day — make me to know more 
of Thee. 

At the close of the supper, the people gathered in 
groups at the church door, and there seemed to be a 
division among them. I only heard Deacon Roberts say 
in reply to some rebellious spirit, — ‘‘well law is- law — 
there you have it. Deacon Say brook is no better than 
any other disorderly Christian: we cannot allow an 
officer of a so-called church of Christ to violate the law 
of God’s house.” 

“ I suppose that is so,” replied Mr. Hart, “ but, grant- 
ing the supposition that Deacon Saybrook was to-day, 
a tare in the Lord’s wheat-field, there is a question in 
my mind, whether the Lord’s advice would not havo 
been better followed, by leaving the Lord of the harvest 
to make the separation himself, at a later period. 

“ I rather guess,” he added, “ some gospel wheat was 
pulled up to-day.” 

Ellen Roberts seemed quite overcome at the sight of 
an old man of God, actually driven from the table of the 
Lord. As Mr. Hart walked with her to her home, she 
said that she supposed it w^as Baptist law ; but she 
thought it was “ more honored in the breach, than in 
the observance.” 

“ That is good Shakspeare,” said Mr. Hart, “ but it is 
poor Bible, and poor law. As a lawyer,” he continued, 
“I would say, your father was legally right in calling 
the pastor’s attention to the offence of Deacon Say- 


COMMUNION DAY. 


20 


brook’s presence : and tlio pastor could do no less than 
to enforce the law, by sending the offender away. IIo 
had no election in the matter. He boldly discharged a 
duty, which devolves upon every Baptist minister under 
like circumstances. 

‘‘If the law is right — scrip turally right — should Bap- 
tists shirk it, as though they were ashamed of it ? If it 
is not a law of the Lord, should we not have moral 
courage great enough, to abolish it from the statute 
book of Baptist usage ? Let me tell you, Ellen, there is 
hardly a table spread in all the bounds of our denomi- 
nation, but you may find there some communicant who is 
legally unworthy. The Baptist Church shrinks from en- 
forcing one of its cardinal doctrines. It is ashamed to do so ! 

“ I felt a little roguish when I spoke of the tares and 
the wheat, believing as I do, that Deacon Saybrook is as 
good wheat as may bo found on all the gospel farm. 

“Nay, more said Mr. Hart, “ if I were a Pedo-bap- 
tist, I would rather bo courteously sent away from the 
table spread in a Baptist house, than to bo allowed to 
remain by grace^ or by stealthy in knov>m violation of 
Baptist usage and Baptist doctrine. 

“ But, Ellen,” asked Mr. Hart, “ can it bo the law of 
the Lord? This is the whole question! If it is Vy’o 
should glory in it.*' Is baptism in all cases and under 
all circumstances a pre-requisite to the Holy Supper ? 
Docs it not seem strange that Ho who sav»^ the end from 
the beginning should have ordained a law ■which Ho 
knew would incapacitate for all time nine-tenths of .His 
disciples from rendering obedience to His positive com- 
mandmenty as governing His Memorial Supper..^' Is not 
the question of privilege with The man’s ovm conscience, 
and vath God? 


30 


COMMUNION DAY. 


“ Ellen,” lie continued, ‘‘ I will take nothing less than 
the plain — ‘ thus saith the Lord ’ on that ! I must read 
the statute for myself, and I will not take the inferences 
and deductions of the pulpit lawyers.’’ 

Here the conversation was brought to a close, as they 
entered the house, and Ellen went immediately to her 
mother’s room. 

‘‘ Well mother,” asked Ellen, “ how did you like tho 
sermon ?” 

‘‘ I was delighted with tho sermon^' replied Mrs. 
Roberts, “ it was at once timely and tender — the Spirit 
of the Lord was in tho assembly. But,” she continued, 
“you well know, my child, that to my ‘benighted mind,’ 
as your dear father calls it, tho separation of Christians 
at the close of the sermon, when tho strange invitation to 
tho table was given, quite destroyed the good effect of 
tho discourse. To conduct a company of believers to 
Calvary, and then to commence the work of division, 
oven at tho foot of tho Sacred Mount, is to mo a strange 
inconsistency. For a mortal to say to a part of tho 
blood-washed company, — we have a right, and we only, 
to ascend tho Holy Hill, and keep tho memorial feast at 
tho foot of the Cross ! but to those who are required to 
stand aside, we say in all charity, — ^you, alike with our- 
selves, have climbed Calvary’s hill on knees of x^enitcnco ; 
the cleansing blood has fallen on your poor souls, even: 
as upon ours,\washing away tho stains of sin, and your 
hope with ours, was begotten at the foot of tho cross: 
— still, you arc unworthy — unworthy, though Christ is 
found loithin you the hope of glory — unworthy, tliough in 
your hearts you lionestly believe that you have rendered 
full. and. entire obedience ici the ^gospel Requirement. 
You must : stand , herc,_whil6 ..wo^ go yonder to . worship. ' 


COMMUNION DAY. 


31 


"VYe aro the judges of your conscience, and you shall not 
join the blood-washed company in the celebration of a 
banquet which was spread by our common Lord and 
Saviour, for every new-born soul. Daughter it was too 
much ! Those cruel words, as wo were forced to leave 
the Lord’s table, about the man without the wedding 
garment : and the expressed hope, that the separation 
then taking place might not be significant and prophetic 
of the final division, at the judgment seat of Christ ! If 
I had been a hardened sinner,” she continued, “ I should 
have needed the terrible admonition. I am not angry : 
my heart is broken ! Yes ; my heart is broken, my child, 
by this violence ! Your father must never request me 
again to attend the Baptist Church on ordinance day. 
There is not, I fear, grace enough in my poor heart to 
risk the dangerous experiment. I had a fearful warfare 
with Satan, all the way home, but I have gained a 
victory in my closet, by the grace of God. I can forgive 
him, who, in the name of Jesus, drove mo from my 
Lord’s table ! That is great grace. I was anxious to 
remain. My soul was hungering and thirsting for the 
bread and wine of the kingdom. Yes I can fully forgive 
a sentence which separated me from the twb-fold 
kindred of husband and child, as unworthy to feed from 
the same plate, or drink from the same cup. 

“ Mr. Burden is a Christian — he is a good minister of 
Christ, and I shall ever love him, as the man whoso lioly 
teachings and fervent prayers were blessed of God to 
your own soul’s salvation. Were there not many ex- 
cluded?’ asked Mrs. Roberts. “The audience was so 
large, that I am sure there must have been many present 
from other churches.” 

“ Yes,” replied Ellen, “ the number of those who left 


32 


COMMUNION DAY. 


■was larger tlian of tliose wlio remained. But,” added 
slie, “ you know that only those whom I personally know 
as Christians from other communions, could I identify, 
for air went out together.” 

“ Yes,” said the mother, ‘‘ all under condemnation. 
All alike, in the fact that they were unfit to sit at the 
Lord’s table. I know your preacher is honest, Ellen, to 
the last degree conscientious* for, he long since re- 
quested his Presbyterian wife to remain at home, or to 
go to some other church on ordinance clay, to avoid the 
scene of going out with the excluded at the close of the 
sermon. 

“ But to return ; did j^ou know who went out? For 1 
saw no one in my confusion, but hastened from my 
father’s house, for the close communion of my closet.” 

“ Yes,” answered Ellen, “ sitting so far front, and in 
a side pew, I had a good opportunity to see all who left.. 
There was Deacon Ward’s son, with his bride ; the latter 
a member, you knovr, of the Methodist Church. I won- 
dered what he would do — himself a member of our 
church. They both left !” 

“ Tied so strong in matrimonial bonds, that they could 
not se'parate at the table,” said Mrs. Eoberts, “ she, poor 
soul, could not stay ; and he, loving soul, would not 
stay — 'unequally yoked with an unbeliever,’ — as the 
Elder would say, but, unhke the preacher’s fair yoke- 
fellow, in this case the bow was not slipped, but they 
went out of the field together.” 

“I am sure,” said Ellen, "wo shall have another trial 
for discipline, mother. For young Ward’s course was 
a violation of his church obligation. Well,” she added, 
“that will only hasten his departure from the church 
of his fathers, altogether, as has happened again 


COMMUNION DAY. 


33 


and again in tliese clmrcli inter-marriages. And it is 
natural enough — the Pedo-baptist companion cannot go 
to the Baptist table, but the Baptist can sit at the table 
in the Pedo-baptist Church. 

“ Churching brother Ward, 'will only hasten his jour- 
ney to liis wife’s spiritual homo as his chosen dwelling 
place.’’ 

“ But,” said the mother, “ how can he in conscience 
subscribe to our views of baptism ? and that would be 
the attitude of his new relation.” 

“Just, mother,’’ said the. daughter, “as multitudes of 
real Baptists are in the rarious Pedo-baptist Churches, 
to-day. They are not thoroughly at home : still, they 
know they are with Christ’s disciples. They would 
gladly bring their faith and practice into harmony, if 
the Baptist Church would only take down the offensive 
bar of close communion, and admit the disciples of all 
branches of Christ’s church to the privilege of the 
Lord’s table. Thousands have joined the Pedo-baptist 
Church by immersion, assured in their minds that it v/as 
the only baptism, and are lost to the Baptist denomin- 
ation, because of the peculiar doctrine. There is no 
reasoning, mother, against the heart in this matter. I 
am a Baptist — a true Baptist; but oh, the struggles 
through which I have this- day passed ! I never dare see 
you go away. Like brother Ward and his bride, I fear 
I should go out too, and risk the discipline. 

“I do sometimes long, mother, for the time so 
eloquently described in the sermon this morning, when 
wo shall all sit down at the table in heaven. No going 
out.” 

“I think,” said Mrs. Eoberts, “the Baptist saints hat] 
better try the union afew times, by way of rehearsal. 

2 “ 


34 


COMMUNION DAY. 


lest they might bo a little awkward at the heavenly 
banquet in their first sitting together with those, who, 
like myself and the minister’s wife, were deemed un- 
worthy to commune with them when on ^arth. You 
need not,’’ said she, smiling, “ you need not repeat this 
remark to your father, for you know ho is very sensitive 
on this communion question. But I could not help 
thinking it and saying it. Oh, my dear child ! I am 
sure it will bo a relief to some Baptist ‘ Greathearts ’ 
now shut up in their creed-prisons, to enjoy the liberty 
of the New Jerusalem.” 

Ellen then added that she could describe a sad scene, 
which occurred in the.removal of dear old Deacon Say- 
brook, but'sho knew she would hear it all when they 
went down into the parlor. 

“As your father was to invito the Elder homo with 
him, we had better go down,” said IMrs. Boborts. 

“ Mrs. Burden knows the engagement, and will come 
direotly from Dr. Parson’s church, to our house.” 


CHAPTEK III. 


Jhe 


JaLK after jI)HURCH. 


■'vill talk tlio matter over after dinner,” said 
Deacon Eoberts, as Ellen and lier mother 
> entered the room. 


“ We will talk it over, brother Hart, after dinner ; but 
law is law, and there is no going back of scripter.” 

“ I agree that it is law — church law,” — said Mr. Hart, 
‘‘ but my only question is, as to the Scri'ptxire side of the 
question.’ ’ 

The company took their places at the table, and grace 
was said by Elder Burden — the company all standing 
during the prayer. There is a fashion even in prayer, 
and that was the old-fashioned way. I do not know 
why it was, but, for some reason, I especially noticed the 
language of the pastor : ho thanked the Lord for the 
fellowship of social life, and the privilege of household 
communion, in being permitted to gather around the 
bountiful board of His Providence for the supply of the 
returning wants of the body ; and praised the Giver of 
all good, above all, for the boundless gifts of His grace, 
in meeting the higher wants of the soul by satisfying the 
spiritual hunger and thirst of every saint. 

At the close of the meal, the company sang a hymn of 
praise, and left the table. For a short time after 
dinner, a general conversation ensued, in which all 
present took part, the preacher leading the same. The 
usual staples of health, the weather, and so forth, opened 
the informal service. 


35 . 


86 


TALK AFTER CHURCH. 


“Well, T^Afe;” said tlio Elder, ‘‘wliat liavo you to 
report from your cliurcli to-day ? ” 

It was ordinance day at Dr. Parson’s cliurcli, and 
a very interesting service,” slio replied, the sermon 
preceding the Supper was from J olin’s Gospel : — ‘ That 
they all may be one. That they may bo made perfect 
in one.’ ” 

“It is remarkable,’’ said the pastor, “how frequently 
two minds will run in the same channel, without any 
concert of action, but, as the world would say, by acci- 
dent.” 

“ nis discourse,” said Mrs B., “was necessarily brief, 
but it was certainly excellent, and a good preparation 
for the Lord’s Supper.” 

“ What do you think. Deacon ; ” said the pastor, turn- 
ing to Deacon Koberts as he spoke, “ vdiat do you think 
of a Baptist minister having a Presbyterian v/ifo? ” 

“Well;” said the Deacon, in that wmy of speaking 
where the cruelty of intention is partially veiled with a 
smile, and the semblance of a jest, “I am an out-spoken 
man in all these matters. You know the Scriptural 
injunction : — ‘be not unequally yoked with unbelievers.’ 
The apostle says, ‘ it is better not tohaarry,’ but I am sure 
that Paul, in allowing a license in the matter, would 
never have given his consent to a Christian minister 
marrying one even as good as my — as your excellent wife, 
who you know has denied the only true baptism, and 
v/hen you come down to it, is not really a member of the 
church of Christ. No oifenco;” said the Deacon, with 
an awkvv’ard bow and a half smile, looking at the pas- 
tor’s wife, “ no offence, Mrs. Burden ! ” 

The good woman, just ready to burst into tears, man- 
aged to control herself for the moment, and even smiled 


TALK AFTER CIIURCn. 37 

in answer to Deacon Eoberts, wliilo her face was 
crimson. 

“You know, Pastor,” said the Deacon, “for you aro 
stout in doctrine : you know — come right down to it — 
that the whole thing is just cyphered down to this : tlio 
church is a body of believers, v/ho have rendered obedi- 
ence to ‘ the law contained in ordinances.’ That church, 
in its visible form, has one door, and that door is immer- 
sion. There you have it ! So then, the church is a company 
of baptized believers, and no other. The church only 
can spread the Lord’s Table : and the members of the 
church aro the only people who can partake. Then,’’ said 
he, with a significant shake of the head, and a very sol- 
emn countenance, “ there is a text of scriptcr, which is 
terrible on the Pedo-baptists — my wife nced’nt shake her 
head ; truth is truth, scripter is scripter, and a man 
inust’nt be more liberal than the Bible — as I was saying, 
there is a text of scripter which makes mo tremble for 
the eternal fate of the Pedo-baptists, and it is this : — 
‘ Ho that beliovcth and is baptized , shall bo saved, and 
ho that beliovoth not shall bo damned.’ And there is no 
baptism in the Bible but immersion, so there you have 
it ! It docs seem hard, but as I said, truth is truth ! ” 

His wife hero interposed — for poor Mrs. Burden was 
dumb with astonishment and gi’ief — saying : “ Husband, 
do you believe that I, your wife, rejoicing in Christ — I 
have nothing to say for the evidence of my life — I, a 
member of the Methodist Church — (‘so called,’ said tho 
Deacon) — am a sinner under sentence of death ; a child 
of Satan, because I have never been baptized m your 
sense of tho term ? * "When you were converted, were you 
in danger of hell from that moment, until you were bap- 
tized? Had you died, before you reached the water of 


38 


T.VLX AFTER CnURCH. 


baptism, a rejoicing believer, would you liavo beeri 
damned ? Do you believo that ? By the way, I thought 
that in the talk you had, about being unequally yoked 
with unbelievers^ that I knew of a young Baptist a good 
many years ago, who worked a long time, and very hard 
too, to get yoked with an unbeliever. Yes, indeed! ho 
put the bow on his own neck first, and followed the mato 
a good while, before she was willing to slip it over her 
neck. Perhaps he had better go out to Indiana, where, 
I believo, they are ready, in Scriptural language, to 
‘ break every yoke and let the oppressed go free 1 

“ But seriously, do you in your soul believo, that I am 
novr on the road to hell, because I was never immersed ? 

“And do you believe;” said Mrs. Burden, embold- 
ened by the language of Mrs. Boberts, “ to say nothing 
of myself, that my dear sainted mother, who, for fifty-two 
years professed religion, and bore her children in arms 
of faith to God, until they found Jesus, who died looking 
upward to Heaven and exclaiming with her last breath, 
‘come. Lord Jesus’ — do you believe,” she continued, 
summoning all the strength she possessed, while her eyes 
filled with tears, “ that she who Avas a Presbyterian, 
neAmr belonged to the true church of Christ? ncAmr 
sat at the Lord’s Table ? — and above all, that her spirit 
Avent from that triumphant death-bed to all the ...” 

The dreadful Avords died on her lips ; she could not 
finish the sentence, but instantly rose up and left the 
room. In a fcAV moments Mrs. Boberts also AvithdreAv, 
remarking that she Avould return soon, and entering the 
room up stairs, found Mrs. Burden lying on the bed, 
Avith her face covered by her hands, Avhilo through her 
fingers the tears Avere trickling thick and fast. 

Putting her arms around the Aveeping Avoman, said 


TALK AFTER CnURCn. 


Mrs. Boborts, “ there, clear child ! there now — don’u 
take it to heart this way ! you know it was a mere doc- 
trinal talk, and I always dread to have husband get on 
this matter. Ho didn’t mean all ho seemed to say ! 

“Didn’t mean!” exclaimed Mrs. Burden; “didn’t 
mean ! Must I bo told that 1 am an unbeliever, with all 
the offence of that terrible word I must I bo told that 
the church of my fathers and my church is no church at 
all! That it cannot spread the Supper of the Lord! 
That I have no claim to the Supper — robbed of the rights 
of a disciple in this world, and in danger of condemna- 
tion in the world to come! Well might David pray, 
‘ leave mo not in the hands of men ! ’ Blessed bo God ! 
our Heavenly Father says ‘ I will not leave you in his 
hands, nor condemn you when you are judged.’ 

“ Oh, Mrs. Boberts ! ” she exclaimed, ‘Giow should I 
feel with such a faith. I know in my heart that all who 
love Jesus and worship Him as their divine Saviour, are 
His ; and being His, are my brothers and sisters in Him 
— with errors of doctrine it may be; but a part of the 
church of Jesus Christ, no matter of what creed, color, 
country or condition. I remember the saying of some 
writer : — ‘We do not lower the standard, or destroy the 
terms of salvation, but wo believe the terms are complied 
with oftener than we generally imagine. The bocks of 
the visible church on earth do not contain all the names 
of God’s children. There are other church books than 
those wo see and handle. Heaven is thronged with 
those who have not fulfilled the legal code. Indeed, 
there would bo few there, if the exact fulfilling 'were 
required. O yes ; there is a church on earth, larger 
than our narrow hearts dare hope for. All who liavo 
taken up the cross found at their doors, are tho 


<10 


tali: attel cnuiicn." 

children and friends of God?’ I read that in a booli 
called ‘ Credo,’ which I found in husband’s library, and I 
endorse every word of it.” 

She had talked herself into comparalivo coinposnro 

“How can your husband,’’ asked Mrs. Roberts, ‘‘ with 
such a warm, liberal heart as vro know ho has, and speak- 
ing as he does of all who love Jesus as his brothers and 
sisters, believe, that no one but a regular member of a 
Baptist Church has a right to the Lord’s Supper, and that 
it is a sin, calling for the discipline of the church, for 
a haptlzed believer to sit down at the tablo v/itli a com- 
pany of Pedo-baptists ? 

asked him, one day said Mrs. Burden, “ how ho 
reconciled this : — ‘first,’ said I, ‘ you say the Lord’s Supper 
cannot be spread in a Pedo-baptist Church, and second, 
you discipline a member of your church for sitting at 
the Lord’s table, m the Pedo-baptist Church. "What 
has ho done ? It is either the Lord’s table, or it is not. 
If it is, he has a right to it : for on your own ground, 
ho is an obedient disciple, and the disobedience of an- 
other communicant does not invalidate the right of the 
obedient man, but his own. And if it is not the Lord’s 
table, ho breaks no law by sitting there !’ Husband 
smiled and only said, ‘ you and I, my dear, will not talk 
doctrine. I have enough and too much of that, else- 
where. The battlo of the saints,’ he added, ‘ does not 
seem so much in fighting Satan, as in warring with 
themselves. It is a sad and cheap victory, for a soldier 
of an army arrayed against a common and mighty foe, 
to conquer a fellow soldier under tbo samo flag. Thero 
may and must bo many rooms in Christ’s house : in tho 
earthly habitation, we do not all live in ono apartment. 
'No ; like tho heavenly house, thero arc ‘ many mansions,’ 


^rALK AFTEr/ CHUECIT. 


/I 

blit tlio liouso sliould not bo 'divided against itself.”^ 

"Oh, Mary!” said Mrs. Roberts, "if he would only 
come out on this broad ground I Baptist papers would 
attack him of course ; that is to bo expected : but ho 
never w^ould fall by the paper balls of such a battery. 
Regular Baptist Churches, a few perhaps would be 
closed against him, but I am sure that those who would 
bo for him would out-number those against him. 

" There must be 'a great multitude of liberty-loving 
men and women in the Baptist Church who, in this day 
of holy activity and Christian union, would stand by him. 
But these are minor questions. , You and I believe that 
the bold step would advance the Gospel standard which 
ho so nobly carries to the high vantage ground of true 
battle. 

" But wc must go down,” said she, " for they will 
wonder at our absence. Now do you go with mo, my 
dear, and don’t feel hurt at any of those hard and un- 
charitable sayings.”^ 

" If I am cut,” she replied, " I cannot help but bleed ; 
but I will conceal the wound if joossible, for the com- 
pany’s sake.” 

. As they entered the room, the' zealous Deacon re- 
marked : " I was afraid that perhaps you felt a little 
hurt at what I said, coloring up as you did and going 
out so suddenly. I meant nothing personal or unkind, 
you know. I was led along to those plain statements ; 
and, while in conscience I have nothing to take back or 
soften in the great doctrines declared, I am anxious for 
you to believe that I did not moan to hurt your feelings. 
It requires,” said the Deacon, turning to , the Pastor, 
" great firmness of purpose, great grace, to stand square 
up forjhcso great truths. You, ' Elder, find that in the! 


42 


TALK AFTER CHURCH. 


pulpit, as captain of tlie liost ; and so do we soldiers 
in the ranks. There are in our two homes natural ties, 
that are very strong ; makes mo think of that hymn 
which says : — 

‘ Our dearest joys, and nearest friends — 

The partners of our blood ; 

How they divide our wavering minds, 

And leave but half for God.’ 

“ But the right eyes must come out, and the right 
hands must come off !” 

The Pastor made no reply, and the Deacon continued : 

“ now, in that matter of Deacon Saybrook this morning 
at the table, I say it to your face, that there ain’t one 
man in a hundred in the Baptist pulpit to-day, who 
would have been brave enough to enforce the lav/. Yet 
they know there is no escape from the great doctrinal 
conclusion. Ours is the church of Christ — a company 
of baptized believers. Only a baptized believer, and a 
member in regular standing, in a regular church, has 
a right to partake. It’s the law of the Lord’s house, 
which is a Baptist house ; and in view of this law, a 
Pcdo-baptist, as good a man as old Deacon Saybrook 
is, has no more right than a heathen.” 

“ Why, Deacon Eoberts!” exclaimed Mr. Hart, for the 
first time breaking silence. 

“ 1 don’t say ho is as bad at heart as a heathen ro- 
Xfiicd the Deacon, “ ho may bo called a disobedient dis- 
ciple of Christ — ‘ disorderly member,’ as some have it. 
But this I say, and you say — and all true, close com- 
munion Baptists, as they call us, must say, or deny 
our faith and bo open communion at once — that in no 
case, under no circumstances, has an unbaptized be- 
liever, or even a baptized believer, not a member of tho 
Baptist Church, a right to tho Lord’s table. 


TALK AFTER CnURCH. 


43 


So I say, Deacon Say brook lias no riglit, for one 
reason ; and a heathen has no right, for another reason. 
And therefore, both are in a common condemnation as 
to the claim to a place at the Lord’s table. There you 
have it ! Now, don’t you say I called my good neighbor 
Saybrook a heathen. I believe he is a Christian with a 
thousand virtues, and could wish and pray that ho 
might have light, and take his place in the church of 
Christ. 

Yes he continued, addressing the Pastor, “it was 
a duty you could not shirk, and bo a true Baptist minis- 
ter. And I will say further, that this modern growth of 
Bajitist ministers is getting contaminated by a mock 
liberality. In nine churches out of ten, if the Pedo- 
baptists didn’t go away when told to by the notice, 
which must bo given before the communion, they 
wouldn’t say a word, but let the offender stay. Now I say, 
this is dodging the question, and is open disobedience to 
law ! If they believe close communion, they should act 
close communion : and if not, let them come out of the pul- 
pit. Yhere you have it ! Elder W arren tells me — and ho 
knows and talks with a great many Baptist ministers — 
that they are at heart two-thirds of them open commun- 
ion. They have told him as much, and say that scarcely 
an ordinance Sunday*occurs but there are Pedo-baptists 
at the table, in their churches. Especially is this the 
case* in cities, where those Christian Unions and such 
like, bring Baptists and Pedo-baptists together. The 
Elder named over prominent men in the Baptist pul- 
pits,’’ continued Deacon Boberts, “in such towns as 
Boston, Hartford, Brooklyn, New York, Albany, Cincin- 
nati and other places, who are getting too liberal for their 
faith, and who, ho thinks, are at heart open communion, 


44 


TALK AFTEE CIIUECII. 


and some day will tlirow off all disguiso in tlio matter. 
‘ Wolves in sheep’s clothing,’ I call them. There you 
have it ! You know I am plain-spoken. 

“ What a fuss the Baptists are making all over the land 
about that Spurgeon ! ‘ Our great preacher Spurgeon !’ 
Open communion ! He is doing the great American 
Baptist Church, with its membership of twelve hund- 
red thousand, a sight of injury,” continued the Beacon. 
‘‘ A few such scenes as that this morning, in some of 
our city churches, would go far toward correcting this 
evil. Make the separation complete and thorough ! 
Husbands go out, and wives stay ; wives go out, and 
husbands sta}^ ! 

“ As the hymn has it : — 

‘ Husbands and wives there shall part ! * 

“ It sets the offender a thinking — ‘ why do I leavo ? 
he is led to ask himself.” 

(“No doubt he asks that,” wdiispered Mr. Hart to El- 
len.) “This must have been in the minds of those who 
went out this morning. Who knows but that Beacon 
Saybrook himself will bo struck under conviction by 
this very act, hard as it seemed at the time. What a 
victory over the Pedo-baptists that would bo ! What 
an ornament to the church. We ought to pray over 
these things. 

“ And you and I, Elder, in our own homes, in the dear 
partners of our lives, have daily sorrow.” 

• “ There husband j” interrupted Mrs. Boberts, ‘‘ there 

husband, let us drop that if you please.” 

“ No hurt, dear said the Beacon. “ It’s my plain 
talk. Not right to express an anxiety, when it is for our 
families, with children out of Christ, and other children 


Tx'xLK AFTER CIIURCn. 45 

out of ilio cKurcli, away from tlie Lord’s table? Wives 
disobedient to tbe law of tlie Lord!” 

“ Well,” said tbc Deacon, “ I have done the most of 
tbe talking. But truth is, one thing brought on another. 
Gospel doctrines are just links of a chain, and one link 
draws another with it, as long as we pull, until wo get 
the -whole. But, Elder ; I might better have waited for 
you.” ‘‘ Being a guest, too said Mrs. Boberts. 

“W’ell,” said the Deacon, “you know you have the 
Vvdiole time in the church ; and as for us laymen our 
chance is outside the church.” 

The Pastor smiled and said “ I have been very glad 
to get your views clearly set forth. It is in such inter- 
views that the minister comes to know more thoroughly 
his people. Your reasoning, I will say, was correct, 
touching the law of the Baptist Church. I can see it 
in no other light, than that in which you present it. 
‘ All members of the same faith and order, in good and 
regular standing ’ — that is the invitation, and this 
declaration is a saying, that any intelligent Pedo-baptist 
must understand, forbidding him a place at the table. 
And, as in the case of the venerable Deacon Saybrook, 
if ho does not happen to notice the rule, it is the duty 
of the church kindly to iuform him, and, were he still to 
remain, the church would have no right to proceed with 
the Supper, for wo have no authority to commune with 
an unbaptized believer, or even with a baptized believer 
not in good and regular standing in a church of the 
same faith and order. So, it is just here : the offensive 
person must leave, or the Supper must bo suspended. 
While I am in the Baptist pulpit, at the head of a 
church, I have no alternative, but, . sustained by the 
church, to enforce the law. I am the executive officer, 


46 


TALK AFTErv CHUrtCII. 


as well as the preacher and pastor of the church. I have 
no desire to extend remark, especially as I must go 
homo and rest before the evening service, as baptism 
is to be administered. I will only say, that, I think 
brother Warren is correct, in supposing that the dis- 
affection is very extensive in the Baptist pulpit. There 
is no doubt,” ho continued, “ that the spirit and general 
tendency of the age is calculated to loosen the rigid 
doctrinal bands drawn, as the church is made to believe, 
from the word of God, and fastened so firmly by the 
fathers. I personally know many strong men — the 
boast of the Baptist pulpit in this country — wlio have 
told me with their own lips, that their minds and hearts 
are in sympathy with the religious progress everywhere 
around them ; and that they feel a secret and strong 
rebelhon against our strict communion. And if this is 
the present condition of the pulpit, I think there must 
bo an equally prevaling sentiment in the peio. That 
there is, I may perhaps say, an alarming liberty of 
thought, quite regardless of the letter of creeds and the 
example of the fathers, is manifest to all. Christians of 
all professed faiths seem to bo growing to a belief, that, 
holding the great truths of the Divinity of Christ and 
the saving efficacy of His blood, they may attain unto a 
common fellowship of the saints. The great headlands 
of doctrine, such as once divided the Gospel territory, 
seem to be unnoticed by the multitude floating on the 
broad surface and with the strong-setting current of so- 
called Christian union.” 

“Well,” said the Deacon, “it is for the Baptist 
Church to stand out like a rock against this rolling 
river.” 

“Yes;” said Mr. Hart, “the rock, if deep bedded, 


TALK AFTEK CllUnCII. 


47 


“will not bo mewed ; but its stationary strength will not 
stoj) tho river, and in a freshet, the water rising may 
hide tho rock.’’ 

‘‘ Temporarily said tho Deacon. The waters once 
again reaching their level, the old, memorable rock will 
surely appear.” 

As tho Pastor was about to leave, brother Hart said 
he would like, at some other time, to express his senti- 
ments and compare notes a little. Being young in tho 
Christian life, he needed light. He added that the scene 
at the table this morning had rather tried him. He 
supposed it was perhaps all right, and that ho was all 
wrong. At any rate, the church v/as a school of in- 
struction, and as a pupil just entered, ho was anxious to 
know tho right, and act accordingly. Elder Burden 
replied, that he liked his spirit, and w^ould bo glad at 
some early day to meet him in his Study. An engage- 
ment was accordingly made, and thejcompany broke up. 

On tho way home, tho Pastor’s wife asked her husband 
how ho liked Deacon Eoberts’ views, as to the present 
condition and future prospect of unbaptized believers. 
“Drop the subject, my dear, for tho present;” said 
Elder Burden. “It was a poor preparation for my 
evening service. I have learned for tho hurwdredth time a 
lesson, which, I tiuit, will henceforth need no repetition, 
and that is, to avoid Sabbath visits between services. 

“Knowing the peculiarities of good Deacon Eoberts, 
I did not want to offend him by a refusal. But this ends 
it ! Satan shall not again use a Deacon to dissipate the 
religious spirit begotten in my pulpit ministrations. 
Deacon Eoberts is a good man ; but he is, to say the 
least, a man whoso zeal for the truth leads him, often- 
times, to use intemperate language. Abuse is not argu- 


48 


TALK AFTEK CHUECH. 


inont. 1 often wonder, if lie ever re*ds tlie twelfth 
Chapter of Corinthians.” 

It is easy to read the Scripture,’’ replied Mrs. B. 

Mr. Burden again repeated, “he ^5 a good man. I 
have seen him as tender as a child. But he is possessed 
by a spirit of controversy.” 


CHAPTER IV. 



^HE ^APTISM AND THE ^ERMON. 

^HE cliurcb. was crowded in the evening to wit- 
ness the ordinance of baptism. Jordan is 
always a popular orator. It Was a time of 
glorious revival, and no less than twenty candidates 
awaited the service. 

The sermon was appropriate to tlio occasion, and was 
delivered with all that Gospel unction which character- 
ized tho preaching of Elder Burden. He poured his 
soul through his sermon. 

His text was from Romans, Sixth Chapter : — Buried 
with Christ, in baptism.” His subject was: — “The 
THREE-FOLD SIGNIFICANCE OF THE ORDINANCE OF BAPTISM.” 

He described the scene on the occasion of the bap- 
tism of Christ :-^the multitude gathered on the river 
bank; John tho Baptist overwhelmed as ho beheld 
Jesus presenting himself for baptism, when ho ex- 
claimed, “ I have need to bo baptized of Thee, and 
comes t Thou to me tho answer of the Lord, “ Suf- 
fer it to be so now : for thus it becometh us to fulfill all 
righteousness ; ’’ tho watery burial and resurrection ; tho 
voice from heaven, “ This is my beloved Son, in whom I 
am well pleased.*’ 

Ho dwelt at length upon Christ’s baptism, and set 
forth the nature and character of the baptism by John. 
He argued that John’s baptism could not have been the 
baptism known to the church to-day. 

3 . 


50 


BAPTISM AND SEPvMON. * 


Tlio acceptable candidate, lie contended, must be one 
who has repented of his sins — one who, by faith in the 
sacrifice for transgression, has laid hold of the hope set 
before him in the Gospel. He is, said he, regenerated 
by the jiower of the Holy Spirit. Christ was ‘‘ holy, 
(harmless, and undefiled;” and therefore He had no ex- 
perimental knowledge of the emotion of penitence. No 
office work of the Holy Ghost was wrought upon Him. 
The Trinity met in glorious declaration on Jordan’s 
banks. The voice, proclaiming the presence of the 
Father; the descending dove, declaring the immediate 
power of the Spirit, and God incarnate, standing on the 
shore, just risen from the watery sepulchre. 

But this baptism, said the preacher, is alone in the 
records of the church. It is without parallel. With the 
church to-day, the sacred ordinance is not properly 
administered, unless the declaration is made, ‘‘ IN (or 
into) the name of the Father, the Son, and the 
Holy Ghost.” 

No such announcement sounded on Jordan’s banks on 
that day ever memorable in the church. 

We know not, ho added, if any word was spoken : and 
ho supposed rather, that in solemn silence, the baptizer 
laid the Lord of Glory in the river, and raised Him from 
the water; the vast multitude meanwhile mute and 
motionless, looking on. That the first sound, breaking 
that silence, Avas the voice from Heaven — the approving 
testimony of God, the Father.^ 

I. — This baptism was a prophecy. So should His 
body be laid in the Sepulchre, even as John buried Him 
in the water. And as John raised Him out of the water, 
once more visible to the people, so should He be raised 
up from the dead, and manifest Himself to the world — 


BAPTISM AND SEUMON. 


51 


alive to die no more ! Ifc was, he repeated, a beautiful 
and glorious lu'opliecy of the burial and resurrection of 
Him who is our Resurrection and Life. 

II. — Ifc was an example — law in action. He main- 
tained that in this example of the great Head and 
Bishop of the church, alone dwelt the declaration 04 
duty to every believer. He further contended, that 
John’s baptism lacked the essentials of Christian bap- 
tism, in all else save the mode of administration, and in 
that only because Christ adopted ifc as the law of His 
disciples. John’s candidates ^^Jiad not so much as heard 
whether there he any Holy Ghost^’ (Acts, XIXth.) 

They had no knowledge — ^he who baptized them had 
no Imowledgo of the efficiency of redeeming blood. They 
were discipled into the one single belief of the great 
fact, that the Messiah should immediately appear. And 
that Messiah, whose coming was foretold by all the pro- 
phets, was, without doubt, to them a temporal Prince, 
who should more than restore the throne oi David and 
of Solomon. Ho declared, moreover, that any Israelite 
to-day converted from his error touching the appear- 
ance of the Messiah, and yet an utter stranger to the 
work of regeneration wrought by the Holy Ghost — 
simply believing that Christ had come, and determining 
to live a moral life — would have been, in John’s sight, 
an acceptable candidate for baptism. 

He added further, that the great Apostle to the Gen- 
tiles did not consider that to be valid baptism, for the 
reason that such disciples knew not the Holy Ghost, 
whose visit to the church awaited the ascension of 
Christ. The Spirit at that time could not have been 
hero in His official power, for Christ had said, “ I must 
needs go away or the Copafortcr will not come.” 


52 BAPTISM AND GEBMON. ' 

■ 

Therefore Paul baptized the men named in the nine- 
teenth of Acts, which he would not have done if they had 
been before baptized. Christ’s immersion was the law of 
the Chtirch : and the man bom anew in Christ J esus, and 
he only, had a right to an ordinance, whose service told 
of an inward cleansing by the Holy Ghost, through the 
efficacy of Christ’s sacrifice. Hence those who were 
immersed by John were not, in the sense of all holy 
teaching of the word of God and all practice of the 
church, baptized, 

III. — Baptism was the public beclabation op the 

BELIEVEE, THAT HE WAS CBUCIFIED UNTO THE WOBLD, 

Dead ! Bubied ! and baised into the New Kingdom op 
Chbist ! He then quoted that beautiful passage in Dr. 
Chalmer’s Commentary upon the first part of the sixth 
chapter of Eomans — Therefore we arc buried with 
Him by baptism into death; that like as Christ was raised 
from the dead by the glory of the Father, even so, wo 
also should walk in newness of life. For if we have been 
planted together in the likeness of His death, we shall 
bo also in the likeness of His resurrection : knowing this, 
that our old man is crucifipd with Him, that the body of 
sin might be destroyed, that henceforth wo should not 
servo sin. For Ho that is dead is freed from sin.” 
(Homans YI, 3 — 7.) On this wonderful passage, the 
great Presbyterian preacher says : — the original mean- 
ing of the word baptism, is immersion ; and though wo 
regard it as a matter of indifferency, whether the ordin- 
ance so named, be performed in this way, or by sprink- 
ling, yet we doubt not that the prevalent style of the 
administration, in the apostle’s days, was by an actual 
submerging of the whole body under water. We advert 
to this for the pnirposo of throwing light on the analogy 


■ BArXISTj; AND SEDMON. 53 

tiiat is instituted in tlieso verses. Jesus Clirist, by death, 
underwent this sort of baptism, even immersion under 
the surface of the ground, whence ho soon emerged 
again by his resurrection. We, by being baptized into 
his death, are conceived to have made a similar transla- 
tion. In the act of descending under the water of 
baptism, to have resigned an old life ; and in the act of 
ascending, to emerge into a second or a new life.” 

lY. — I t sets FOETH THE believer’s death, burial, 
AND resurrection IN ChRIST, AND HIS CONSEQUENT 
FREEDOM FROM THE PENALTY OF THE LAW, HAYING MET 
AND ANSWERED ITS REQUIREMENTS THROUGH THE DEATH OF 

Christ. So he died in Christ — ^he was buried with 
Christ — and in Christ’s resurrection, was his sphitual 
resurrection, to die no more. 

‘‘ Ho that liveth and believeth in Me, shall never die.” 
This, said the preacher, is the ground of the apostle’s 
triumphant challenge, in the eighth chapter of Eomans : 
‘‘ Who shall lay anything to the charge of God’s elect? 
It is God that justifieth ; who is ho that condemneth? 
It is Christ that died, yea, rather that is risen againj who 
is even at the right hand of God, who also maketh 
intercession for us.” 

Y. — The Christian’s bafitsm, like that of his 
Divine ex^oiple, is prophetic. In my ministry, said 
the preacher, in the death chamber of a Christian 
woman, who was dying with consumption, I one day. 
asked her if she had not an instinctive dread of the 
grave. She replied that all her life-time she had been 
in bondage, subject to the fear of death ; but, that in 
these last days, God had signally delivered her from 
that bondage. “A contemplation of the glorious sig- 
nificance of my baptism, she ^aid^‘has scattered the 


54 


BAPTISM AND SERMON. 


darkness and dread of tlio grave. It was a beautiful 
Sabbath in June, when I was baptized in the North 
Eiver. The Church, and a great company of people 
beside, stood on the shore ; and, as the minister took 
me by the hand and led me out into the river, the Church 
sang one of the songs of Zion. The water was a little 
cold, but I was thinking of following Jesus, and I hardly 
felt it — when wo had reached the proper depth, we 
stood still ; then ho took my two hands in one of his, 
and, with the other at my back to sustain mo, ho 
laid mo beneath the water. He was a strong man, and 
I knew he would not lose me. For an instant, I was 
buried in the water ; and then he raised me up. Coming 
forth from the wave, I again saw the clear sky and the 
bright shining sun — again I heard the people singing on 
the shore. So,” said she “it will be in my earthly bap- 
tism of which the other was a glorious prophecy. Jesus 
is leading me out into the river of death, and the Church 
is singing resurrection hymns on the shore. The dark 
waters are cold, but my joy in Jesus is so great, 
that I little heed the chill. The river is calm, and the 
Sun of Eighteousness is shining bright.” Then clasping 
her hands and holding them up, she continued : “ so will 
He take my pale hands in one of His, and put the other 
beneath me. He is my almighty God and Saviour — I 
know he will not lose me ! He will gently lay me in the 
grave. It will be to me as but a moment, and when Ho 
raises mo up, I shall hear the church triumphant, sing- 
ing on the hills of Heaven. No,” said she, “ I am not 
afraid of the grave.” The dying woman was eloquent 
in setting forth the beautiful teachings of the ordinance 
of baptism, as significant and prophetic of the death, 
burial, and resurrection of the Saints. Christ, said the 


BAPTISM AND SEBMON. 


preacher, would perpetuate the memory of the two 
mighty facts of holy history. For this purpose, ho hung 
two paintings on tho walls of the Christian temple ; the 
one, in the supper setting fortli His death ; the other, 
in the baptism, declaring His burial and resurrection. 

Ho closed by calling upon the church to remember 
the lesson of the ordinance as a burial from tho world, 
and the publication of a new life in tho Kingdom of 
Christ. Such was the substance of a discourse which 
held tho audience for over an hour. 

It was free from all unkind language, in reference to 
other churches. Ho always respected tho views of those 
with whom ho differed, and evidently felt, as ho told his 
good wife, that abuse was not argument. If there is a 
vulgarity amounting almost to blasphemy, it is that of 
ridicule in speaking of tho sacred ordinance of baptism. 
Who w'ould dare — ^professing to bo a Christian — to make 
the rite showing forth the Lord’s death a matter of jest? 
Is it less sinful to ridicule his burial and resurrection ? 
The baptism was administered with great propriety. Tho 
candidates were calm and composed, and nothing occur- 
red to mar tho solemn and sublime service of the church. 

Deacon Hoberts was everywhere present ; he seemed 
to bo anxious that all in tho house should see him, and 
realize, too, that lie was an officer of great importance. 
During tho sermon, he left his seat, which of course was 
conspicuously forward, and walked down the aislo to 
say a word to tho sexton. 

Then, on tip-toe — a kind of pious tip-toe — ho mado 
his wmy back to tho seat. I saw, too, that ho was very 
active in helping tho candidates to and from tho water. 
It was quite evident, that ho felt himself to bo the main- 
spring of tho church ; yet Deacon Eoberts was a good man. 


CHAPTER Y. 


JnTERYIEW between pLLEN jR.OBERTS AND 
HER JYoTHER, 

>OTHEPv,’V said Ellen, did not the Pastor’s 
wife that day — ‘dark day,’ as you ^vell call it 
— when she left the room, and went up stairs 


to cry, quote sornething from a book, called, ‘ Credo,’ 
which she said was in Mr. Burden’s library ?” 

“ She did,” replied the mother, “ and I was very much 
struck with it.” . . 

“ Well,” said the daughter, “ Mr. Hart and I have 
been reading it all the morning, over at the Pastor’s 
Study. Mr. Burden was away, and so Mrs. Burden said 
to us, you can go off in there, and perfect your, theolo- 
gical studies. I told Ed to take down that book, for I 
wanted to read it, and that father would not have it in our 
house. I said that father had declared that it must bo a 
Pedo-baptist work, or the Pastor’s wife wouldn’t have 
loaned it to me. And now father, said I, is worse than 
ever, because Elder Hartley, who, I will venture a six- 
pence, never road it or saw it, says it is dangerous. 

. “ I do wish, mother, you would read it sometime. It is 
just what you would like. It is so broad and liberal. Mr. 
Hart — ‘ Ed,’ as I calk him — ^says ‘ Credo ’ is a book after 
his own heart ; and so ho says, as ho himself is my 
JIarij of course the book is after my heart. We read 
some sayings that I just copied for you to see. The writer 
clearly declares the glorious doctrine of the Divinity of 
56 


:57 


ELLEN AND HEE MOTHEE.' 

Christ, and leaves no one in doubt as to salvation by 
•Jesus Christ, the great sacrifice for sin : but his faith is 
broader than the sectarianism of this day. 

“ I will- read you something which Mr. Hart greatly 
admired : — ‘ It is upon this principle of justification 
without the deeds of the law, so frequently set be- 
fore us throughout the Scripture, that we base the 
glory of the Gospel of Christ. And also upon this 
same principle, w^e base a conviction that the number of 
those finally saved will be greater than many dare 
believe. Not that we lower the standard, or destroy tho 
terms of salvation, but we believe the terms are complied 
with oftencr than we generally imagine. 

‘The books of the visible church on earth do not 
contain all the names of God’s children. There are other 
church books than those wo see and handle. Heaven is 
thronged with those who have not fulfilled tho legal code. 
Indeed, there would bo few there if tho exact fulfillment 
were required. 

^ Tho Jews thought Jehovah was their own exclu- 
sive right and property. But the principle under 
discussion shows, that lie belongs no less to that large 
- other world of men and nations. Tho Scriptures, though 
. especially portraying tho history of the Jews, are not 
silent respecting other nations. Now and then they pass 
across tho border of Judea, to find elsewhere some ol 
the truest servants God has ever had on earth. Wo are 
told of Job, of Melchizedek, of Bahab. God has every- 
where had his secret friends, at all times • and in all 
nations; silent guests, ready at a critical moment to do 
His service. Oh yes, there is a church on earth larger 
than our narrow hearts dare hope for. . . . . . 

‘ One has found wliat answers to .the atonement with- 

3-x- 


■58 


ELLEN AND DEE TIOTnER/ 


out a preaclier" ; another has walked l^y faith in iieatlien 
darkness ; another has wrought for God valiantly ; and 
all, who have taken up the cross found at their 
doors, are the children and friends of God.’ And this 
led Ed out. I know, mother, I am probably prejudiced 
in his favor ; but if it is like praising myself to praise 
him, I will say that Edward Hart has got a clear head, 
and does his own thinking. | You don’t know how lib- 
eral he is ! Ho says ho expects to bo churched some 
day. • I have no fear however, if it comes to that, but 
Ed will hold his own. t Ho says ho is half inclined to 
break square out, onlyjio don’t want make trouble in 
the church.”^ 

“ Why, what does ho'mean7my dear ?” said Mrs. Eob- 
erts. “Not open communion?” <"No ” said Ellen, “not 
as the peoj^o understand that' word. He says this idea 
of ^ dear hrothering a man of anotncr denomination, 
everywhere, in all the meeting places of Christians, 
except under the cross, is inconsistent.’ You know they 
are agoing to open the now Association room in Blunt’s 
buildings next Thursday evening, and it is arranged 
that after the speeches and the singing, they will have 
a supper : and the sale of tickets is to go tov/ard meet-. 
ing the debt on the room. The President being sick, 
and Ed being first Yice-President, ho will have to pre- 
side. He was talking to mo about it. How beautiful 
it will be, said ho, to see members of different churches, 
each holding their own views of doctrine and advocating 
them in their own religious homes, sitting together in 
the Association as one church : all eating and drinkin" 
as one family ; all believing in the one Christ ; all 
bound together in the one great cause, of extending the 
Saviour’s kingdom ; going through the streets and lanes 


59 


ELLF^N^AND-IIEK MOTHER. 

of tho Tillage, •witn bread 'and clothing for^ tlio body, 
and bread and clothing for the soul. Now Ed says, it 
is hard for him to say that they, thus united in holy 
brotherhood, must separate at^ the Lord’s table: that 
in that Association, himself^' and little Willie Drake, 
according to Baptist doctrine,^ are really' the only ones, 
out of the whole company of Christians^ who' ever sat 
at the Holy Supper; that the table spread in the other 
churches with such solei^inity, is not the Lord’s table.* 

And then, he says, it is strange that Christ should 
put such honor on a sham table, as he often does in a 
Presbyterian or other Pedo-baptist "church, where the 
deluded beings think they are at the Lord’s table. Ho 
says if wo Baptists are correct, he does not see but the 
unbaptized company experience full as much of the 
‘ real presence ’ as ourselves, especially if we have such 
a scene as the turning away of old Deacon Saybrook 
that communion Sunday. In the Pedo-baptist Church, 
ho says, there is one of two things, according to Baptist 
doctrine: — first, it is the Lord’s table, but spread in the 
midst of a disobedient people — and still Christ blesses 
these unworthy communicants, as much as he does the 
disobedient disciples ; — or else, in the second place, it is 
neither the Lord's tables nor are they his obedient disci- 
ples — and yet the blessing is just the same. 

Paul says, that those who ate and drank unwor- 
thily did not discern — ^what? Jordan? ' No, Calvary. 
Not discerning the Lord’s body at the table ; and 
for this they had fallen asleep ; that is, they W’ero 
spiritually dead. But, says Ed, over all the Chris- 
tian world, a sham table is spread, at which nine- 
tenths of the so-called church of Christ gather; and 
those disobedient disciples eat, and gain life; drink, 


60 


•ELLEN AND HER MOTHER. 


iiiid gain * strength. Oh, mother ; Ed is very bold. 

He says the Lord’s Supper stands out like Calvary’s 
Mount, alone, even like the cross ! that no man shall 
farm out that hill, or fence in that cross ! It is the man’s 
own matter---between himself and his God. By Christ’s 
death, he lives ! * alive in Christ !’ Penitence and faith 
gave him a right to go to the cross ; and love gives him 
-a right to go to a feast, which shows forth the cross. 
Nay ; the supper ts the cross, because it shows just what 
the cross shows — it sets forth the Lord’^ death. He 
says the supper no more belongs to any sect or denom- 
ination than Calvary belonged, of old, to any tribe, or 
any man in Syria. 

“ I wish you could hear him ! He says it is just like 
the sun : the light is for each rn^an who can see. And 
while that sun is to that man all he Avants, a whole sun 
to him, yet it is equally so to every other man who has 
oyes, no matter what may be their color. No man need, 
he says, to borrow his neigbor’s sunshine. The supper 
is the type of God’s love to man, and the table is as 
wide as the divine love. The Lord’s table for the 
Lord’s people! Not the Lord’s rich, or the Lord’s 
poor — the Lord’s learned, or the Lord’s ignorant — the 
Lord’s black, or the Lord’s white : but the Lord’s disci- 
ples. As father would say, ‘ there you have it I’ 

“ Ed says there is progress everywhere in the Christian 
world, except in some Baptist Churches. Old theologi- 
cal marks on the churches, which have in years gone by 
been battle lines, are now obliterated. 

“ Christians are getting nearer to each other, so they 
can ‘ see eye to eye ’ — with different views of doctrine, 
but one central point where they can rally for the Lord. 
‘The "cross is that centre! The Lord’s Supper is tiio 


ELLEN AND HER MOTHER. 


G1 


sign of that cross! The mere <?ro55 is empty: the 
tahle holds the broken body : for Panl says, ‘ visibly set 
forth, crucified in our midst.’ Let it bo so for all. One 
man believes in predestination ; another man honestly 
disbelieves that doctrine. Both believe in the cross ; 
both celebrate the death I One man believes in 
immersion as the only baptism, which, Ed says, is 
to him this side the cross, God’s most sublime 
thought to man : another man thinks there are 
other modes of baptism. Both believe in the cross ; 
both celebrate the death 1 It is, says he, a practical ago 
of the world ; people do not want a two hours’ argument 
on doctrine. The church, holding the great, central, 
all-vitalizing truth of salvation from the effects of sin, 
through the sacrifice of a Divine Saviour ; and, with the 
cross, symbolized by the table, setting forth that mighty 
fact of God’s redeeming love, must move forward, or 
the people will go around the church, and over it. 

I thought ho used a good figure— you know ho is full 
of figures : — ^he said, if a multitude of people were starv- 
ing, and some men were charged with the duty of giving 
them bread, what would be thought of their entering 
upon a debate as to the character and quality of truo 
bread, going back to the growth of wheat and the best 
kind of mills to grind it in ; and then at last get to quar- 
relling as to the mode of distribution, while the hungry 
crowd was crying for food. 

It is not, Ed says, so much Creed that the world 
needs to-day, as Christianity. Less creed 1 and more 
Christ I Coleridge says it best : ‘ Christianity is not so 
much a definite system of conceptions as a power of life.’ 
I do believe Ed is right, mother, and I am tired of this 
going round and round on the theological tread-mill, 


62 “ELLEN AND HER JIOTnER. 

with no corn in the hopper, and no meal in the bag.” 

“ Why, I am afraid, Ellen,” said the mother, “ that 
you have made that Study a dangerous place for tho 
good Pastor to make his sermons in.” 

‘‘ No, I guess not ;” replied the daughter, ‘‘ I only 
wish the air could have become charged with the holy 
contagion of religious liberty, talked by Ed to-day. It 
has seemed to me, ever since that interview, as though 
I had come out of a close room into the bright sunlight,' 
and the pure clear air. I would love to go and kiss dear 
old white-haired Deacon Saybrook. Oh mother, such 
bigotry as that manifested in sending him away, belongs 
to the days when the grave-yard was full of brambles 
and briars, — when it was wicked to> have instrumental 
music in the church ; and when a bouquet of blossoms 
fresh from tho garden to be placed upon tho pulpit, was 
an act of sacrilege calling for tho discipline of tho 
church.” 

Well,” said tho mother, “ you know my feelings in 
all this matter ; and, as to your course, I want you to 
act for yourself ; at least, for peace sake to go your own 
path, independent of me. You know how rigid your 
father is, quite beyond tho Baptist Church to-day, I am 
sure.” 

‘‘ No doubt of that, mother said tho daughter, “ I 
know well enough, that there must bo thousands upon 
thousands of noble Baptists, who long for the day when 
they can feel free to go to the table of tho Lord, where- 
ever it is spread, and invite all who love Jesus in other 
churches ; yes, and any hungry soul that has not joined 
tho church, but is in spirit a member, to eat and drink 
in the house of the Lord, leaving tho question with tho 
man’s own conscience. I believe with Ed, that a day of 


G3 


ELLEN and"' nER^MOTIIEEl 

liberty is at band for a people, who bold so mucb gos- 
pel tnitb, and wbo bave sucb a glorious bistory of labor 
for Christ. Wbat Ministers and wbat Missionaries, 
mother, stand on the great army roll of the Baptist 
Cburcb ! Ed says be has no idea of leaving the church, 
unless be is turned out. It is bis natural borne. Only 
be wants, when it comes meal time, that all the mem- 
bers of Christ’s family may bave an equal right to sit 
down and eat.” 

“Your father tells me very little of cburcb matters,” 
said the mother, “ but I beard him saying to Elder 
Hartley, that there were a number to bo disciplined, aind 
I beard Mr. Hart’s name mentioned in the list. So, I 
think, the storm is at band.” 

“ Well mother said Ellen, “ if it comes to that, I am 
with Ed!” 

“My child, you should remember your relation to 
your home. Your father is a Deacon, and you are an 
obedient child.’’ 

“Mother, I know it;” she replied, “I love to obey 
father. But I am not tho daughter of Deacon Boberts. 
So it says ‘ children, obey your ^parents, and wives, obey 
husbands', but it don’t say, children obey your 
Deacons] and wives bo obedient to your Deacons, That 
Deacon^ matter, " mother, is a separate affair. It can bo 
taken from ‘ a' man — ho may resign it. But my father 
cannot resign his relation to mo.” 

“ Well ! you know what I mean,” said Mrs. Roberts, 
“ I don’t want you to do anything rashly. Your father 
know^ your relation to Mr. Hart, and has a high regard 
for him : and you know ho loves you with all a father’s 
love. Yet, my dear, in the sternness of his faith, I 
believo ho would not hesitate to move that you be 


.^G4 :ellen and her mothee. 

suspended, or even expelled from the church, if you 
Were to bo found at the table in the Methodist Church, 
at the side of your mother.’’ 

‘‘ That’s it, mother !’’ said Ellen. Father wouldn’t 
do that — it would be DeaGon Roberts. I will wait, and 
see what will happen. But, mother, if they turn my Ed 
out, for the expression of his views in private — for that 
. is his sin — I will go with him ! I must ! Can I remain 
in a church which drives my mother from her Lord’s 
table, and my—” 

There, stop ! my child. Wo will pray that it may 
all turn out for the glory of God.” 

‘‘I will,’’ said Ellen, ‘‘read you some letters which Mr. 
Hart wrote for a Baptist paper, but the Editor wouldn’t 
publish them. Ed says the account of the old black 
woman is a true story.” 


^CHAPTEE YI. 


JAn, fi 


ART’S 


r- 


APERS. 


j^LLEK Eoberts and Edward Hart sat tliat day iii 
the Pastor’s Study, reading and talking : reading 
books and looks ; talking wiOa the lips, and talk-, 
ing with the eyes. It was just such a day as is in man^’’ a 
human calender inspired with the fullness of faith — the 
perfect, love, which casteth out all fear — the future, 
kindling with all the nameless joys of two trusting 
hearts. 

As Ellen intimated in her talk with her mother, they 
read ‘^Credo,” and mutually enjoyed a little private 
Ireresy ; as each avowed the largest gospel liberty, not 
having the fear of the Evansdale Baptist Church before 
their eyes. It was during this interview that Mr. Hart 
read his letters on communion, which ho said should 
come under the head of “ neglected addresses,” as 
he had once sent them to a denominational paper, and 
they had been rejected. And these papers Ellen read to 
her mother. 


THE OUT-DOOR TABLE. 

This fall the Lord’s table will bo spread from one end 
to the other of all this broad land. 

The deacons, clad in robes of crimson, scarlet, and 
gold, will bring in the bountiful store with which the 
Lord shall spread His table. All manner of fruits of the 
earth, and every kind of fruit from bush, and vine, and 
- ^ ; -05 


GG 


ME. IIAET’s TAPEES. 


tree, will they bring. Yellow wheat too, and golden 
corn shall bo there. 

The sacramental wine will the deacons set forth in 
the little blue and purple goblets, wherein it was poured 
by the hand of the Lord. Surely, this is the Lord’s 
Table. Only the love and liberahty of a God could 
spread it ! ^Now, this table is governed by a two-fold 
law — at once of man’s devising, and God’s ordaining. 

Man has made a law, by which he assumes to say, 
who shall and who shall not partake at this out-door 
communion table. Men may hunger for those delicious 
fruits — they may crave the wheat and the corn, and 
their lips may thirst for a drink of the wine which fills 
the delicate cups of the purpling vine ; but all in vain, 
unless they can show a property right to the table ; 
or establish their lineage with the owner of that part 
of the table, which is spread in the land wherein they 
dwell. 

Moreover, there is a strife of titles to this table ; and 
different men, assuming claim over the same property, 
are at war with each other. One section of the table is 
fenced in by one man’s farm, and another section by 
another man’s farm ; and so this table is divided and 
subdivided among many contending owners. 

That part, which lies through Mr. A.’s grounds, is 
known as Mr. A’s table : which simply means, that as 
this man has made laws for this section, the table is at 
once the table of A., and the table of the Lord. So, 
men in their own hmited and selfish councils legislate 
for the right and government of this great out-door 
banquet- table, and presume to say who may eat and 
drink, and who may not. 

But there is a higher laio. The table is not man’s 


MR. hart’s paters. 


G7 


table, but tbo Lord’s table. It is presumption for man 
to call it after liis own name. He is, in bis best estate, 
only an bumble steward ; and let bim beware bow be 
exceeds tbe boundary of bis office. 

Tbe table is tbe Lord’s : Ho spread it and gave it its 
full supply. He alone ordained tbo law, by wdiicb it is 
governed — a law, written long before any human statute 
was enacted, and clearly inscribed on tbe fleshly tablets. 
That law is appetite — loant ! Not deeds written on parch- 
ment, and laws passed by men ; but human need, A 
body, adapted by Him who created it, to tbe fruits of tbo 
earth ; tbe vines and tbe trees ; and those fruits adapted 
to tbo body ! Over this table in letters of light, tbo 
Lord of tbo table lias written the law : — Blessed are 
ALL THEY WHO HUNGER AND THIRST, FOR THEY SHALL BE 
FILLED.” 

But here is a man who has broken some statute writ- 
ten in bis nature. He cannot go unto tbo table for a 
season, even until be lias paid tbe penalty of bis fault. 
He is “ under discipline.’’ Appetite refuses its office, and 
hunger declines to conduct bim to tbe feast, until bo is 
restored to health, and thereby to fellowship and com- 
munion at tbe Lord’s out-door table. 

THE LIGHT AND THE EYE. 

God has made tbe light. The eye has a right to tbo 
light, by virtue of its creation — because it is an eye. Now 
men may stain and paint their windows according to 
their fancy, and those who desire can take their sun^ 
light through such windows in bouse or sanctuary : but 
tbo glorious light of tbe sun may not, and cannot be 
entirely appropriated by tbe men who dwell within tbo 
bouses having tbo stained windows. 


68 ' 


MR. hart’s papers." 


Tlio sun slione, before the building was erected, and 
will continue to shine when the house is in ruins. It 
shines through the curtained windows of 'wealth, and 
into the poor man’s cottage. It shines for all. It is tho 
right of every healthy eye to behold the sun-light; 
whether through tho curious colored windows of the 
Cathedral, or out in the broad day. 

If a man abuse his eye, then for a season this commu- 
nicant at the table of light shah, be ‘‘ under discipKne 
being withheld from the glorious banquet. Health 
restored, it again returns to its place at the sacrament 
of sun-hght, a child of the light and the day, 

God made the light for the eye, and the eye for the 
light, and ordained laws for both. 

This feast of sunshine is at once within and without 
tho dwellings of men, and is the common right of all tho 
eyes made to behold it. No man must give laws to my 
sunlight, nor keep back the two bright communicants 
of my forehead from this table of the Lord. No man 
may claim my sunshine — the sun shines for all 1 - 

THE BIRTHRIGHT COMMUNICANT. 

A child is born ! , By virtue of its birth it has a right 
to sustenance. In all its utter helplessness it is clothed 
with the authority of its Creator ; and its cry is tho 
declaration of the law of God. ^ 

There is a Lord’s table for this little communicant, and 
^that table of love is governed by the Lord’s law. Want 
—appetite : the law of adaptation is the law of tho table. 
Now, let us suppose that the doctor should say: this 
new-born child is hungry-^it needs nourishment, but it 
has no right under any circumstances to take sustenance 
from the divinely appointed source, imtil it . has been. 


MR. hart’s paters; G9 

named. Tho astonished nurse would ask of the learned 
doctor his authority to hold back a hungering cliild. Wo 
can imagine tho grave and solemn physician, with great 
show of wisdom, answering, as though by his declaration 
the matter should be settled forever : — “ It is a law 
written in tho one' only and acknowledged book for tho 
sick rooni— tho hand-book of all true physicians. In 
that book, it is declared that no child sliall^ or can 
nurse, until, with proper rite and ceremony, it has been 
named. 

‘‘ Tho child that shall partake before it is so named is 
guilty in act, though unconscious of the sin ; and shall 
gain no strength thereby, being illegally fed.” 

I hear tho nurse saying, “ that is tho acknowledged 
law, even the book in thy hand ; and, if it so declares, I 
must surrender my judgment to its declaration. But I 
must, with my own eyes, read the words of tho law in 
tho book. Nurses have long since learned not to put 
implicit faith in doctors. Where is tho passage ?” The 
doctor replies, ‘‘ it is not in the book in so many words ; 
but it is my best judgment, that such law is a fair infer- 
ence from the general teaching of tho book, and tho 
practice of many physicians.” 

‘‘ That is quite another thing,” answers tho nurse. 
“ Let the hungering child feed first, and name it after- 
ward. It may starve, while you are disputing about the 
name.” 

Tho nurses argument prevailed. Tho child was first 
fed and afterward named, thereby taking a sign by 
which it might be known and designated as a member 
of tho family. But its right to sustenance was not by 
right of its name, but by virtue of its birth. The naming 
was simply the ceremony, by which it formally took its 


70 


MR. hart’s papers. 


place in the household: it was a member of the family 
the moment of its birth, and had the same claim to 
nursing that it had to naming, and that unanswerable 
claim was its birthright 

THE ADOPTED CHILD. 

A benevolent man finds a poor boy wandering the 
streets of the great city. He is fatherless, houseless, 
homeless. The good man takes him by the hand and 
says come with me and be my son. I will clothe 
you from my wardrobe ; feed you at my table ; give you 
my name. How, let us suppose that in the house of this 
good man there was an appointed ceremony, by which 
an adopted child was declared to be a member of the 
family. It is the usual order of the house, that this 
adoption service shall take place, before the new name 
is iDublicly assumed, and the privileges of the house 
enjoyed. 

The head and lawgiver of the house, however, has 
never said, that an adopted child shall not eat before the 
ceremony of adoption takes place ; although it is the 
goodly custom of the house, that washing — a part of the 
ceremony — shall ordinarily follow immediately upon 
adoption, even at the very door of the dwelling. But 
this boy is hungry — he will faint unless ho is fed, and 
as the man and boy enter the house, the family are at 
the table. 

His father takes his x)laco at the head of (lie table — 
his brothers and sisters aro eating and drinking. Thero 
is no law against his sitting at the table. He is a son, 
and a brother. The adoption ceremony cannot make 
him more so ; it can only publish a union, which took 
place in the street the moment the good man said. 


MR. hart’s papers. 


71 


^Hhou art my son, this day have I begotten thee!” 
Shall he not first sit down at his father’s table, and, 
having satisfied his hunger, then pass through the adop- 
tion service, with its naming, its bath and its robes ? 
“Blessed are they who hunger and thirst, por they 

SHALL BE PILLED.” 


THE SOLITARY PEAST. 

In the alms-house there is an old colored -woman. 

Sickness and age, some years since, threw her a 
pauper upon the cheap charity of the county, and the 
evening of her troubled life is passing away in the 
Poor-house. “ Aunty,” as the people call her, is a 
devoted disciple of J esus, a memb^ of the Methodist 
Church. She is rich toward God. She owns by inheri- 
tance much real estate, in “the City which hath found- 
ations ; ” yes, real ; all other property is but the fiction 
and the dream of an hour. 

It was my privilege, when visiting the alms-house on 
Sabbath morning, to look in on the old saint. The man 
who conducted me to her little room, told me, that we 
had better approach without her knowledge, as it was 
about the hour of her worship, and ho believed that 
this was ordinance Sabbath. 

“And do you have the Supper administered here, in the 
alms-house ? ” I asked. “ No,’’ he replied, “ but ‘Aunty,’ 
is too feeble to go out to any church ; so she spreads the 
feast in her room : at least,” he added* “ she thinks it is 
the Supper, and I sometimes think tho old soul gets as 
much real good, as though she was sitting in the assem- 
bly of the saints.” 

“ But who administers the ordinance ? ” I asked. 


4 


?.in. hart’s tapers. 


“Herself alone ; ” replied tlio man, “‘Aunty ’ is min- 
ister, deacon, and church.’’ 

The scene presented, as we reached the room, was a 
picture for a painter. The door, which was opposite a 
raised window, was partly open. A vine had climbed 
the wire grating of the window, and it was filled with 
blossoms, whose fragrance came in on the Sabbath air 
with the bright sunshine. 

Tliere, on a bench, sat the old woman, quite uncon- 
scious of our presence. She had clothed lierselt in the 
best that her pauper wardrobe could afford. Her dress 
was clean, and neatly ironed, and the cajD uponherhead 
was snow-white, and carefully adjusted. Immediately 
before her stood a httle pine table, covered with a clean 
white cotton cloth. 

m 

The entire furniture of the table consisted of a white 
earthen plate on which were a few small pieces of bread ; 
and an earthen tea-cup filled with water ; while at her 
side lay a copy of the Bible,, and a small hymn-book. 

‘Aunty’ began the service, by singing from memory 
two or three verses of a sweet, old, communion hymn, in 
that tone and manner so peculiar to her race. 

She then opened her.Bible, and read the story of the 
crucifixion, as given by Matthew. 

At the close of the reading, she reverently repeated 
the words, “The Lord Jesus the same night he was 
betrayed, took bread and blessed it ” — and then, holding 
the plate of bread in her hands upon the table, she 
bowed her head for some moments in silent praj^er. 
The supplication ended, she again took up the Gospel 
language, “ Take, eat ; this is my body broken for you. 
This do, in remembrance of me,” and, as she spake the 
sacred words, sho took a crumb from the plate, and with 


MR. hart’s papers. 73 

eyes closed, in silence, and in tears, she ate the bread. 

Again she sang a verse : — 

“ ^Nearer my God to Tliee, 

Nearer to Thee ! 

E’en though it be a cross, 

That raiseth me 
Still all my song shall be. 

Nearer my God to Thee, 

Nearer to Thee.’* • 

Then succeeded the service, beginning, “ after the same 
manner also, ho took the cup and gave thanks ” — and 
with the tea-cup of water in her hands, once more she 
offered prayer : but this time though her voice was low, 
almost a whisper, I was able to catch nearly every 
word. She praised God for temporal blessings — for 
food and raiment — the shelter of a homo in her old age, 
and for all the countless manifestations of her heavenly 
Father’s love in his daily providence. 

But it W'as when she passed from earthly blessings 
to the unspeakable gift, that her soul took fire, and she 
spake as one inspired. 

As I listened, I quite lost sight of the alms-house hall. 
Christ was visihlg set forth crucified before me. She 
prayed for the poor rich people, who were without Christ ; 
and praised God for the heavenly joys of the rich poor 
people, who were on their way to glory. Then she 
thanked the Lord, that from the top of Calvary’s hill, 
she could see the Holy City and hear the singing of the 
angels. 

Her offering of thanksgiving and supplication made, 
she solemnly took the cup, and as she lifted it to her 
lips, repeated, “ drink ye all of it — this cup is the New 
4 


74 


MR. hart’s PATERS.' 


Testament in my blood, slied for tlio remission of sins ; 
this do in remembrance of me.” 

"With these words, she drank from the cnp, and set- 
ting it down upon the table, again bowed her head in 
silent prayer. “Hallelujah! glory to God!” she sud- 
denly exclaimed, as a smile, almost a laugh of holy 
ecstacy was upon her face. 

“ I sees de gates 1 ” she said, looking up to the ceiling 
of her little rooni — “I sees de open door of Heaven! I 
hears de angels singing ! Yes,” she continued, “ I am on 
de road, and almost home! Hallelujah!’’ Then she 
sang : — 

“ I’m but a traveller here, 

Heaven is my home : 

Earth is a desert drear ; 

Heaven is my home. 

Danger and sorrow stand. 

Round me on every hand. 

Heaven is my fatherland, J 
Heaven is my home. 

“There at my Saviour’s side, 

Heaven is my home : 

I shall be glorified j 

Heaven is my home. 

There are the good and blest, 

Those I love most and best, 

There too, I soon shall rest, 

Heaven is my home.” 

At the close of the service, ' Aunty,’ turning around, 
discovered myself standing at the door. 

“ Why, chile,” she exclaimed, “ I didn’t know you 
was here. I thought there was nobody near ‘ Aunty ’ 
but de Lord and de angels !” 

As I walked away from the alms-house that day, I 
asked myself the question, what in the sight of “do 


SEES DE GATES !” (Page 74.) 


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ME. IIAET’s PAPEES. 


75 


Lord and de angels,” was tlie full import and signifi- 
cance of tlio service I liad just witnessed, in tho old 
black woman’s room. Might it not have been the Lord’s 
Supper? True, there was no building dedicated to God 
— no assembly of the saints, and no ordained minister 
of Christ officiating, according to tho forms of tho 
church. In the place of tho stately and sacred edifice, 
only a pauper’s little room in an alms-house— instead of 
the massive, table, with its tankards and plates of silver, 
its bread made of the finest of tho wheat, and tho 
goblets filled with the costliest wines, there stood the 
little, pine table, covered with tho coarse cotton cloth, 
and on it, only an earthen plate holding a few bits of 
cheap bread, and a white tea-cup filled with water. At 
that table sat alone, an old black woman, devoutly eat- 
ing from that plate and drinking from that cup ; repeat- 
ing the sacred language of tho Supper, — remembering 
that Holy One, who, though Ho was rich, for our sakes 
became poor. 

Could not tho Lord have turned tho alms-house into a 
sanctuary that day ? Might not He, who wrought tho 
miracle at tho feast in Cana of Galilee, have changed 
tho cup of water into wine, on that little table ? I know 
not ! . This I do know, that never have my eyes beheld 
sacramental vessels more sacred than tho plate and cup 
on “Aunty’s” table, and I think that in the book before 
tho throne, there is a record of holy communion cele- 
brated in tho county Poor-house, that bright Sabbath 
morning, by one whom the world calls a pauper. 

THE TEACHING OF THE OUTSIDE TABLES. 

I.— There is a feast, spread at greater cost than tho 
out-doort table," stretching through field, and orchard. 


7G 


MR. hart’s papers. 


and vineyard. He, wliose Lands of love hath laden tho 
table with heavenly wealth, and not man, hath pro- 
claimed the law governing tho banquet. Soul hunger 
is the card of admittance to tho sacred table. 

II. — Anew-born soul hath a birthright to tho banquet 
of love. 

III. — Tho eye, opened by miracle of grace to behold 
the light of tho Sun of righteousness, hath a claim, 
above and beyond all human law, to enjoy the light. 

IV. — Tho poor child picked up in tho dark, cold 
streets of the world, and by repentance, faith, and lovo 
adopted into the holy family, hath a divine right tho 
instant it cries, ‘‘Abba! Father!” to all tho wealth of 
its heavenly home. Beyond all creeds and customs of 
men, it hath the right by spiritual hunger and thirst, to 
cat and drink at tho feast of tho Lord. 

V. — Tho alms-house was tho Lord’s house ; tho 
pauper’s table was the Lord’s table. 

“ There,” said Ellen, as she finished reading, “these 
are tho papers which Ed read to mo in Elder Burden’s 
Study. What do you think of them, mother ?” 

“ I like his sermon,” said Mrs. Boberts, “ with its texts 
from the orchard, and field — from the nursery, tho sun- 
light, and the dark streets of the city. But I will tell 
you, daughter, what is uppermost in my mind just now'. 
I should lilvo to have sat down at the pine table in the 
Poor-house that day, with that sister in Christ wFom 
they call ‘ Aunty.’ Oh, for a crumb from that plate, and 
a taste of water from that earthen tea-cup ! It would 
not have hurt the editor to have published tho papers ; 
and I am sure it would havejvrought no injury to tho 
reader tq havp read them.’’ ~ 


CHAPTEE YIL 


pEACON JIOBERTS VISITS THE pASTOR. 

^#AELY one morning there was a rap at the door of 
the parsonage, and Deacon Eoberts entered. 

“ Grood morning, brother Burden ! Good morn- 
ing, Mrs. Burden!” he exclaimed. “ Beautiful morning; 
makes one feel young and childlike to hear the birds 
singing, and to smell the buds and blossoms. I some- 
times almost wish I could get back again into my boy 
round-about, and take a fresh start. However,” said he, 
thoughtfully, ’spose I would travel the same road that 
I have come over, with all its crooks and turns. 

‘‘ I have stepped in on an errand,” said Deacon 
Eoberts, ‘‘ and have but a few moments. By the way,” 
said the Deacon to the Pastor’s wife, as he turned to go 
into the Study, by the way, Mrs. Burden, sister Eobin- 
son of our church is quite sick. I wish you would 
happen in some day.” 

“ Mrs, Burden ! and sister Eobinson ! Mrs, Burden 1 
and hrotlier Burden 1” whispered the Pastor’s wife, as 
she was left alone in the room. “ It is hard 1 And ho 
knew it hurt me. If the Baptists,” she continued, ‘‘ are 
rights it is not such treatment that will ever bring me to 
join them. That is not the way to transform Mrs. 
Burden of the Presbyterian Church, into sister Burden 
of the Baptist Church 1 I wish Deacon Eoberts loas 
only back in the boy’s jacket, and would stay there !’’ 

As the Pastor and Deacon were seated in the Study, 

77 


73 


DEACON ROBEETS’ YISIT. 


Deacon Roberts said : — “ Elder Hartley is in town, and 
says lie may tarry over Lord’s day. lie is at my bouse 
— you know we are old friends — and I think, from a 
hint ho dropped at the tea-table last evening, that he 
would serve our pulpit a part of the day, if he was 
asked.” 

The Pastor replied, that ho had no especial objections 
that he knew of ; he had never heard the* Elder preach, 
although he had often heard of him. 

You say no special objections,’’ said the Deacon, “ as 
though you didn’t much want him to preach. You have 
nothing against him, I suppose ? ” 

“ Oh, no ! I have no charge to make,’’ said Mr. Bur- 
den. 

“ My only thought was that perhaps, in the present 
state of feeling, it might be questionable as to the pro- 
priety of a man of his peculiar make filling the pulpit.” 

‘•Well, I am sure,” said Deacon Roberts, “my idea 
simply was, that ho might help the cause along a little, 
besides spelling you. I have been a good deal worried 
to see you working so hard, for fear you would give out. 
I am noways anxious in the matter. This I know 
Elder Hartley is a sound man, and tremendous in doc- 
trine. Doctrines are really his great forte — has the 
scripter at his tongue’s end,” 

“ May have so much there as to leave little for the 
head and heart,” said Mr. Burden. “ However, to settle 
this matter, let him preach, next Sabbath morning. I 
shall not be present.” 

“ Stay home, and rest a little, eh ? ” said the Deacon. 

“No ; it tries mo more. Deacon, to stay at home on 
Sabbath, than it does to preach,” said Mr. Burden. 

No, brother Farewell is quite sick, and his little boy 


DEACON EOBEETS’ VISIT. 


79 


was over this morning, just before you came in, to know 
if I could get him a supply for a part of next Sabbath.” 

The Deacon looked at the Pastor, with a peculiar 
expression of countenance which said plainly, dare I tell 
him now just my thought ? Will he stand it ? 

“ For 'brother Farewell, eh ! ” said Deacon Eoberts. 

“ You brother a great many people don’t you Elder ? 
I have often noticed that. It is a little peculiar. Well,” 
he continued, “ every man has some peculiarity ; I know 
of myself, people say I am a dreadful plain-spoken 
mail. I was a thinking,” said he — he hesitated — 
a Elder,”-— .... 

What is it. Deacon ? ” said the preacher. 

“ Elder,’’ he repeated, “ now you won’t be anyways 
angry, if 1 just say a few things between you and mo 
alone, all in love : now will you ?” 

“Am' I apt to bo angry. Deacon; or at least to show 
it?” asked tho Pastor. 

“ No ! bless you, no !’’ replied the Deacon. “ I did 
think you was a little touched at my talk about tho 
Pedo-baptists, on Sunday at my house. Angry ? Oh, 
certainly not ! But do you know, Elder, I have wanted 
for a long time to say a few things to you, especially as 
I know how tho church feels in the matter.” 

“Speak your mind. Deacon;” said the preacher, 
getting weary of his word-skirmishing. 

“Well,” said Deacon Eoberts, “to come right to the 
point, in my plain way. A good many of our best 
people, don’t like your going around so much to these 
union meetings, and making union speeches. 

You know that such gatherings are largely made up 
of Pedo-batists anyway, and that they are alwaysjyery 
ready to give us Baptists tho cold shoulder.” 


80 


i>EACON ROBERTS' VISIT. 


‘‘I icas not aware of tliat,” said tlio Pastor ; “and if 
you could convince me that such is the fact, I v/ould 
make some change in my present course.” 

“Oh, I know that;” replied the Deacon. “lou 
would not knowingly lower the glorious old standard !’ 

“Not quite that Deacon,” responded the Pastor. 
“ Convince me of the spirit which you charge upon my 

brethren of other denominations ” . . “ Now,” said 

the Deacon, smiling, as ho broke in on the sentence, “if 
you don’t beat all the men in hrothering folks ! however, 

you were saying .” “ Yes,” said the Pastor, “ 1 was 

saying, when interrupted, that convinced that your 
charge is true, I would, as you sometimes say, dovhle my 
diligence by going to all the meetings, so far as possible, 
in view of my own home engagements.” 

“ You don’t say! ” exclaimed Deacon Poberts. 

“ Certainly ; ” said the Minister, “ if it was nothing 

more than to rebuke my misguided brethren ’’ “ Yes, 

hi'etliren said the Deacon — “by showing them abetter 
spirit. The best and only Christian provocation is to 
provolce men to good loorlcsP 

“ But,” said the Deacon, “ you know, that with all our 
brothering, it is always a trick of theirs to throw us out 
at last — to draw the line of separation in one place, and 
that is the Lord’s table. The way. Elder, is this. After 
they have had a grand union meeting for a number of 
days, they propose the celebration of a least, at which they 
know we, as good Baptists, cannot take seat. And eo, 
having used us as long as necessary, they then virtually 
turn us all out of doors. This was the case in Phila- 
delphia,- and the same thing was repeated at St. Louis. 
Now, between us. Elder, how do you get over that ? 
You know Baptist usage. Your conscience won’t let you 


DEiVCON nOBEllTS’ VISIT. 


81 


sit cTovn at wliat they call the Lord’s table. It is, as 
the Gospel has it, eating and drinking damnation to our 
soids. There j’oii have it ! ” 

“ I will not,’’ said the Pastor, now go into that mat- 
ter. I will only say, that if I was of their faith, it would 
hardly bo a question whether I should forego what I 
would deem at once a right and a privilege, because the 
conscience of some one present would not permit him to 
sit down with mo at the banquet. 

“ This, I say, I would declare, if I was a Pedo-baptist ; 
five hundred men, of churches other than our own, wore 
in a church, and a hundred Baptists were present ; the 
simple question was just this : should the five hundred 
forbear to enjoy what they honestly deemed a holy 
l)rivilego, because of the views of a hundred men of 
another faith ? No doubt,” ho added, “ some unworthy 
man might have a cheap triumph by such a result.’’ 

“ But,” said Deacon Boberts, “ you, didn’t stay.” 

I did not,” said the Pastor, “ you know. With my 
views of doctrine, I could not : I left ; that was my 
right — they stayed ; that was their right. I cannot seo 
in this tho manifestation of that unkind spirit which 
you imagine ; nor can I call it as you say, a Pedo-bap- 
tist trick. There are mice and men in every church. 
But, as I before said, I will not go into this matter now. 
And as to tho question of brotherhood, and all other 
questions of liberahty, at some future and early day I 
will give my views at length. 

I will call my ofiicial advisers and counsellors tho 
deacons together, and wo will talk tho matter over in 
that spirit of brotherly liberality and Christian frank- 
ness which has ever marked our intercourse.” 

T iSo then you will preach for Mr. Parowell, next Sun- 

' 


82 


DEACON DOBEDTS’ VISIT. 


day, and brother Hartley will fill our pulpit,” said tlie 
Deacon. “ Now understand,’’ said he, “ I don’t want to 
dictate in this matter in the least. If it is not perfectly 
satisfactory to you I wont have him preach.” 

He can preach next Lord’s day morning Deacon,” 
said Mr. Burden, “ and I will preach in the evening.” 

‘‘ By the way,” said the Deacon, as he was going out, 
‘‘ we ought to have a meeting of the deacons. There is 
young Ward, who w^ent away from the table with his 
JMethodist wife : I have had a talk with him, and he shows 
a very unchristian S]3irit. There is a work of discipline 
to bo done in the church ; and the sooner the better. 
There is no question in his case. The Master says, if 
a man loves his wife better than the Lord, ho is un- 
worthy.” 

‘‘ Where did ho go ?” asked the Pastor. 

“ Homo I believe,” replied the Deacon. “And he 
was not out in the evening, though it w^as baptism. 
They say ho was seen with his wife at the Methodist 
Church but I don’t know. Something is to bo done 
Elder ; something is to bo done to fence in the flock 
My judgment is that the doctrinal rails must bo put 
ap. ” 

“ Well then, I will say to Elder Hartley that ho will 
fill the pulpit next Lord’s day morning,” said Deacon 
iloberts. 

“ Yes said the Pastor. And Deacon Boberts left 
him, “ for a season.” 

As ho went out of the Study, Mrs. Burden came in. 

“ Well,” said she, “ husband what is the matter with 
the plain-spoken man I hope ho took no offence at my 
conduct last Sabbath.” 

“ No,” said the husband, “I think ho feels a little 


DEACON EOBERTS’ VISIT. 


83 


troubled at Lis course at that time. But Lis errand was 
to get my consent for Elder Hartley to preach next Sab^ 
bath morning in my pulpit.” 

“ Well you said no, did you not?” asked Mrs. Burden. 

Oh no said Mr. Burden, “ I have consented. I 
shall not bo present however. You know brother Fare- 
well is sick, and I will immediately let him know that I 
will servo him, by filling his pulpit in the morning.’ 

“ I will go with you,” said Mrs. Burden. 

“ I would mu3h rather,” he replied, ‘‘ that you would 
go to our church, and hear Elder Hartley ; that I may 
know from you how the affair goes off.’’ 

“ But do you think it right,” asked Mrs. Burden, ‘‘in 
tlio state of feeling existing in the church, to let that 
man in? He cannot be in sympathy with the peculiar 
religious interest now prevailing, and may undo all that 
you have labored to accomplish for days and weeks in 
that congregation.” 

“ I know it, my dear,” he replied, “ I know it ; but 
for peace sake I said yes. You know Deacon Boberts 
as well as I do. And although ho said he would leave 
the matter entirely with me, still we both are aware just 
what that talk means. I think, as it is, that ho is angry 
because I am not to be present on the occasion, and you 
know ho does not like to have me preach in a Pedo-bap- 
tist pulpit any way.” 

“ Husband,” said the wife, “ they seem to feel that 
they have bought you, body and soul, mind and estate, 
for so many dollars and cents per year, and a small price 
at that ; and for you to use your influence in any way 
elsevdiero is a breach of contract.” 

“ Some may feel so, my dear,” he replied, “ but this is 
not the sentiment of the church.” 


DEACON EODERTS’ VISIT. 


84 

liope it is not,” slie replied ; ‘‘but I bear more than 
you do.” 

“ Some Sabbaths ago, when you preached for Dr. 
Parsons they talked pretty plain in the matter. Mrs. 
Sanger said she thought if they hired a minister they 
ought to have him. And if he worked for others, other 
people ought to pay a part of his salary.” “ They do not 
seem to know,” said Mr. Burden, “that in proportion 
as I extend my influence in the fields around me, I 
increase my own church. They are not intelligently 
selfish in this.” 

“ God is my witness,” he added, “ that I recognize my 
covenant obligations with that church : it is my place of 
special labor. Its people are my people, and its faith is 
my faith. But,” ho continued, with an emphasis which 
made his cheeks to crimson with excitement, “ I will use 
my judgment in this matter. That church is the centre : 
from it, I will work out ; and to it I will gather all the 
influence and strength within my power. A true minis- 
ter’s life, my dear, is much more than the regular ser- 
vice of a church, witli its Sabbath and its weekly meet- 
ings, all important as these meetings are in their proper 
place. My religious influence is my treasure, committed 
to me by the Master, and I must put it out to the best 
usury. 

“ I will not neglect, or in any way slight my work in 
my oAvn church ; but if I do ^ oveiwork ’ for God and 
humanity elsewhere, that is my business and not 
theirs.’ 

So the next Sabbath morning Mr. B. preached for his 
Pedo-baptist brother, and Elder Hartley held forth in 
the Baptist pulpit. The Elder came to the church in 
the Deacon’s own carriage, and was evidently under his 


DEACON EOBEIITS’ VISIT. 8D 

especial care. As tlie Deacon led liis man into the 
house, and conducted him up the aisle, his look said 
plainly as words could say : “ here I come, bringing 
with me a preacher to give you each a ‘ portion in duo 
season.’ ” 

The Preacher was a man of strong frame — his large 
head was covered with steel-mixed hair, which was 
combed carefully back behind his ears. His deep set 
eyes and firmly compressed mouth, told of a man of 
great determination ; "while the general expression of 
his countenance was of great self-reliance and self-con- 
ceit. He evidently knew that he was quite equal to the 
work before him, and that nothing less than an inter- 
ference of Divine Providence could check or disturb his 
purpose. His dress was plain and old-fashioned, and 
he sported a very large red bandanna handkerchief, 
which was ever and anon brought forth from its hiding 
place, and shaken out to its full proportions, as prelim- 
inary to a long trumpet blast from his very long nose. 
Frequently, during his discourse, a whole sentence was 
lost in the sound of the nasal trumpet, as that famous 
organ was buried in the folds of the huge handkerchief. 

His pulpit oratory was marked by great muscular 
eloquence. At the close of any earnest, doctrinal sen- 
tence, ho would smite the desk with his clenched fist, 
and then, with both hands, rub back his long grey hair, 
as if preparing to go head-foremost through some con- 
troversial door. Ho wore spectacles, which, a part of the 
time rode in gleaming triumph astride his nose, and at 
Ollier times were on the top of his head, as though ho 
would Vvdth one set of eyes look up to heaven for inspi- 
ration, while wdth the other pair ho steadily measured 
the astonished audience. Ho had a peculiar way of 


8G 


DEACON ROBERTS’ VISIT. 


looking over the top of liis spectacles at times, and 
giving to his face a most quizical expression, while at 
the same moment he would come down solidly upon 
his heels, as though he would show the audience how 
firm was his foundation, how immovable his doctrinal 
basis. 

In his prayer, which was very long, he first carefully 
set forth the. divine attributes — described the angels as 
vailing their faces — took a grand excursion to the 
furthest boundary of the universe, and informed the 
Deity as to his own purposes and plans for the children 
of men, and finally closed, with a petition for a blessing 
upon the word about to be declared at that time by ‘‘ the 
Lord’s unworthy dust.” 

As he opened his eyes upon the people, his look 
seemed to say, there is a i)rayer for you worth hear- 
ing;” and taking up the hymn book, he lined the hymn, 
and with evident relish joined in the singing, ‘‘making 
melody” with his nose, and frequently attracting the 
attention of the audience ; interrupting the voice of 
praise by a flourish and free use of his pulpit appendage 
' — the great bandanna handkerchief —and prolonging 
the echoes of sacred sound, with a long and loud blast 
from his trumpet nose. 

Before entering upon his sermon, ho informed the 
people that he was “ troubled in his x^ipes ;” and, there- 
fore, ho should not dwell as long as he would otherwise. 

His sermon w^as full an hour and a half in length, and 
the pixies held out, although at times the x^i’eacher 
bellowed like a bull of Bashan. It wms a sweexflng 
discourse. He utterly overthrew the Methodists — scat- 
tered the Presbyterians like chaff before the hurricane ; 
and, indeed, x^Rt ail the Pedo-bax)tist host to flight, 


DEACON EGBERTS’ \TSIT. 


87 


routed and ruined. As for tlie Universalists, lie sent 
tlieni in one unbroken column down tlie steeps of ruin, 
and dealt eternal death without one gracious exception 
to all men of papal faith. 

Argument was his forte, as Deacon Eoberts declared ; 
and certainly he blazed away with all his artillery that 
day. 



CHAPTER ym. 


LDER JIarTLEY’3 ^ERMON. 

!S text was : — “ Cry aloud and spare not ; lift np 
your voice like a trumpet.” 

With a preliminary blast of the nasal trumpet, 
and a careful adjustment of the old horn-bowed spec- 
tacles, upon the top of his head, he began : — 

“This my brethren, is the voice of the prophet, to a 
degenerate and wicked people. But the text is equally 
applicable to all the generations of men, and never more 
so'than in this o;ir own day. 

“ The Covenant people had fallen asleep, and the shout 
of a prophet, yea, even the blast of a trumpet was needed 
to awake them out of sleep — ‘ Cry aloud and spare not ; 
lift up your voice like a trumpet !* 

“ They had backslid ! Backslidin’ was the favorite mode 
of travellin’ of them Israelites. Yea ; nor them alone ; 
but the same may be said of the entire human race. Let 
us go back to Adam. Take him, my beloved brethren, 
in the garden of Eden. Take his wife. There they were, 
with everything that heart could wish, or the nater of 
man might rightfully desire. The fruits of the earth 
was theirn : the beasts of the field, the birds of the air, 
and the fish of the sea were obejent to their call, and 
awaited their command. 

“ AYhat a world this would have been if that first pair 
could only have let well-enough alone, and just stayed 
as they started ! What, my brethren, v/ould bo our 
88 



ELDER hartley’s SERMON. 


89 


condition to-dnj, if Evo had never put her teeth into 
that apple ? Tasted of the forbidden fruit ? In that guilty 
couple the whole race of man backslid. 

“ Yes, when our first parents slid, sve slid. What was 
the result of their eating from a table which was prohibi- 
ted by the law of the garden ? They could feed in the 
appointed way, and this was all they needed ; but there 
teas a place in the garden where, if they ate, they should 
die. They were, my brethren, fenced within the sacred 
laws of close communion^ and if they had kept there all 
would have been well. 

“But alas 1 Satan came and preached open communion, 
and told them they had a right to eat of any tree they 
could find in the garden.” 

Deacon Koberts and Deacon Winston sat in the pew 
directly in front of the pulpit, and at the close of this 
sentence. Deacon Boberts, turning to his brother, 
exclaimed with an air of triumph, “ there you have it !” 

The Elder continued : “ Alas I they listened to the 
voice of the evil preacher. Eve went first ; then she led 
her husband to this Pedo-baptist table, even as it is to- 
day my brethren” — “'What a shot !” whispered Deacon 
Winston to Deacon Boberts — “What was the result?” 
shouted the preacher. “ Eell ! That moment, fell ! 
Here, my brethren, wo find the commencement of open 
communion. It came through the gate with the guilty 
pair, and it is over all the land. A seed of sin, a taro 
among the wheat, sown as it was by Satan, it grows rank 
in the Gospel field to-day. Yes ! to-day ! I think I see 
the evil pla^t everywhere in the Baptist garden. I will 
hft u]3 my voice like a trumpet ! I will cry aloud to the 
church in Evansdale, and — ” the remainder of the sen- 
tence was lost in the bandanna handkerchief, for at that 


90 


ELDER hartley’s SERMON. 


moment lie gave anotlier fearful blast from Lis nose, 
wliicli organ lie seemed to confound witli the propliet’s 
trumpet, 

“ But,” be continued, let us come down ; for time is 
passing, and I have a burden to the people in this land. 
As I have said, the sin of open communion turned our 
first parents out of the Garden of Eden ; the great first 
cburcli established for the race of man. Here let the 
Baptist Church read her duty of discipline. If a mem- 
ber eats of the forbidden fruit by going to a Pedo-baptist 
table, turn him out ! Yes, turn him out, and suspend a 
flamin’ sword at the gate of the church : yea, a sword 
turnin’ every way to guard the only garden of the Lord, 
the Baptist Church.” 

The Elder continued : I pass over the ages and gen- 
erations of men. The great church of Israel wms dose 
communion — shut up in its own land. Whenever it 
opened its doors to the Pedo-baptist world, even the 
heathen race which surrounded it, and whenever it went 
to their communion— punished ! This we see in the 
Vvdlderness. They ' longed for the flesh-pots of Egypt, 
the leeks and the onions : yea, the Pedo-baptist table, 
which they had left behind them. What was the conse- 
quence? Pell! Carcasses in the desert 1 ‘Cry aloud 
and spare not ; lift up your voice like a trumpet !”’ 

“Never forgets his text,” whispered Deacon Winston. 

You’ll see,” replied Deacon Koberts. 

Behold,” the preacher cried, “ the grave of a nation ; 
the tombstone of a once mighty people ! What do w'e, 
read on that flinty page ? Fell— by open communionr 

“ There you have it 1” said Deacon Eoberts. 

“ A little church got into the promised land — grew to 
a countless multitude. Again they took to brothering 


ELDER nARTLEY’s SERMON. 91 

tlie heatlien. They broke over the sacred barrier of 
close communion. Consequence? Fell! Where are 
the Israelites to-day ? Wanderin’ over all the earth ! 
Let us come down ; for time passes, and I am troubled 
in my pipes. Look at the so-called churches of to-day. 
Let us put them, one after another, under the blazin’,/ 
searchin’ lamp of unsparin’ truth. Where does the 
Methodist get his Arminianism from? limping wdth 
may-lesy and stumbling with ifs. Don’t tell rue of their 
works of charity, and labors of love. The tree is proof 
enough of the fruit. When you show me a thistle it’s 
no use to talk to me of figs.” 

What a shot !” whispered Deacon Roberts. 

A corrupt tree cannot bring forth good fruit. Tliis is 
Scripter. Truth is truth, my brethren, ller tree of 
doctrine is corrupt, root and branch I and therefore it 
cannot be of the Lord’s plantin’. Therefore, again, there 
is a moral impossibility that that tree can bring forth 
love and good works. Take the Episcopalians. See the 
bishops and priests in their gowns and what not ; her 
printed prayers, and fashionable singin’. A preacher of 
rigliteousness, a messenger of truth, I, this day, climb 
her steeples and pluck the Roman Catholic sign from 
the top thereof ; I descend to her altars, and tear off the 
cloth and cross. I would rend her priestly garments in 
pieces, and burn in one promiscuous pile all her books, 
as the books were burned in the public streets, in the 
days of the g]-eat Baptist preacher Paul the Apostle. 
I jfiace her in the same rank with Rome. Fruits? 
Tell me not of her Sunday Schools. What does the 
young and tender mind of youth there imbibe ? lias 
not Papacy Sunday Schools ? Ah, my brethren’’ — here 
was a long and fearful blast from the nose, while the old 


92 


ELDER hartley’s SERMON. 


red bandanna waved like tlio bloody ensign and banner 
of battle. All, my brethren, would for the sake of the 
truth that she had no schools. 

‘‘ Nay, more, — schools ; Sabbath Schools, are a modern 
invention. ‘ Made up-right, man has sought out many 
inventions,’ in the language of Scripter. Whero between 
tho two lids of the Bible can you find a Sabbath School ? 

‘ Shall men grow wiser than their fathers were, and 
better know the truth ? ’ as the poet has it. Who knows 
what heresies have crept into tho Baptist Church, a ‘ 
weaknin’ both pulpit and pew to-day, by their false doc- 
trines of Sunday School Unions, and tho like. Marchin’ 
in the streets with Pedo-baptist schools ! Next wo 
hear they’r a minglin’ in their congregations on Sundays. 
Teach tho children of Baptist parents, that they can 
join in the general gathering on Anniversary days, and 
all from tho same table take their cake and lemonade, 
and first you know you’ll see them receivin’ tho bread 
and tho wine from tho Lord’s table together. Eatin’ 
and drinkin’ condemnation to their own little souls, as 
tho Apostle has it. True, in this matter, as I am told is 
the case in your village ; all don’t "walkintlio procession. 
Tho Episcopalians won’t let their children march, and 
tho other Societies won’t let tho Universalist School take 
its place in tho procession. 

“ And as for tho Eoman Catholics, it works both ways 
with them. They won’t send their schools, and tho other 
schools won’t have them. So I guess they’ll stay. But 
as I was a sayin’ of tho Episcopalians, they boast of | 
their Sunday Schools ; and in tho cities, their Mission j 
Schools ; their works of charity in building Hospitals j 
and Homes. Can a corrupt tree bring forth good fruit? . 
Ah, brethren, by tho treo tho fruit is known. If ’‘/icy aro 


I 


ELDER hartley’s SERMON. 


93 


right, we are wrong- Now we know we are right ; so we 
knoAV they are wrong.” 

“Wliat wouldn’t I give if our Pastor was here,” whis- 
pered Deacon Winston. 

‘‘You’ll see!” said Deacon Eoberts. “IIo hasn’t 
reached the heft of Lis argument jet.’’ 

“What do I see?” exclaimed the orator. “Shall I 
declare the vision of these two eyes?” IJis eyes wero 
turned toward the distant door of the meeting-house, 
and his spectacles were in their old location on the top 
of his head, and it was a question in which direction^ 
perpendicular or horizontal, he discovered the revelation. 
“ ‘ I will lift up my voice like a trumpet ; I will cry aloud 
and spare not.’ I see, my brethren, the dreadful door- 
.way of perdition, and standin’ at its side Satan, wi^i 
eyes flashing with hellish joy — his face darkened by sin, 
and as it were blackened by iniquity, lookin’ a look of 
triumph and of victory.’’ (The negro sexton, alarmed 
by the looks and v/ords of the excited preacher, fled from 
the door to a side room.) “ I see a vast procession 
movin’ on — I see the Eoman Society goin’ through that 
door into outer darkness ; and the Episcopalian Society 
goin’ into the place where the Eoman Society stood — 
the Methodist Society goin’ into the j)lace where the 
Episcopalian Society stood — the Presbyterian Society, 
and the Eeformed Society goin^ into the place where the 
Methodist Society stood ; and the Baptists — Ah, breth- 
ren, the Baptists ! where are they ? Thousands and 
thousands of them at the end of the procession, movin' 
and movin’ steadily on in that misguided, infatuated 
multitude. And now, I behold an Angel in shinin’ gar-, 
inents drawin’ nigh to a true Minister of the Gospel. I 
see him talkin’ to him, and with his hand pointin’ to the 


94 


ELDER nAETLEX’s SERMON. 


procession. I beliolcl liim puttin’ into tlio man’s hand a 
trumpet, and the man, obejent to the vision, takes Lis 
stand upon a knoll near the passin’ crowd, and puttin’ 
his trumpet to his lips, he cries aloud : ‘ Stop ! Stay, in 
your mad career !’ ” 

The Roman Society has already gone through, but ho 
• calls to the Episcopals, and all the other societies ; 
“Stop ! And ye, misguided Baptists, turn round, and 
march back to your native river! Stop not till you 
reach the banks of Jordan; stop not there, but move 
onward and let all the societies follow. There is no 
salvation, except in Canaan’s fair and happy land, and 
there is no reachin’ that land but by the way of Jordan, 
and there is no bridgin’ the stream. ‘ Lift up your voice 
J^ko a trumpet ; cry aloud and spare not 1’ ” 

All this was shouted at the top of his voice, and at the 
conclusion, he seemed for a moment utterly overcome. 

Said Deacon Roberts to Deacon Winston, “ did you 
ever hear anything equal to that in all your born days? 
That’s what I call preachin’. Why, they could have 
heard him over to the Methodist Church.’’ 

Having leaned a moment upon his spear, the recovered 
warrior resumed the fight. 

“ Who is my brother ?” (“ Now for it 1” said Deacon 

Roberts.) “ I answer, every member of the church of the 
Lord! 

“ What is the church? I answer, a body of baptized 
believers. Who are baptized believers ? I answer, those 
who have been immersed on a profession of their faith, 
and they only. Who is my brother ? Every regular 
Baptist, and he only 1 When I brother a man, I thereby 
declare my relation to him — in the flesh, a blood re- 
lation ; if in the spirit, a church relation.’ ’ 


ELDER hartley’s SERMON. 


95 


“ Tliero you liavo it I” Trliispered Deacon Koberts to 
Deacon "Winston. “He’s a giant in argument,” responded 
Deacon Winston. “ Truth is mighty ! We’re getting the 
heft of the argument now,” said Deacon Eoberts. “ What 
wouldn't I give, if only our minister was here.’^ 

“ Well, his wife is here, that will do,’’ said Deacon 
Winston : “ his sermon is like a thunder storm, and the 
shower is right over us.” That was true ; the lightning 
Was striking and the thunder rolling— trees were uptorn, 
and goodly dwellings were cast down ; but unlike the 
summer storm, no bright rainbow was hung upon the 
cloud to relievo its blackness ; and no blossoms sprang 
up in its path, breathing fragrance sweet as charity. 

The preacher went on : “ the declaration of brother- 
hood is the publication of ^mdiied—iuhat felloivship hath 
light luilh darkness ? You know the whole passage, my 
brethren. What brotherhood have wo with the unbap- 
tized ? men in the darkness of error ! I will eat with my 
brother, and he with mo at a common table in our 
father’s house, and he shall not stop me nor I him ; nor 
need wo go through the formality of inviting one the 
other, as though W'e were not blood relations, and under 
the same roof. Is the Pedo-baptist Church — so called 
— my father’s house ? But say you, in my father’s house, 
the Lord declares, there are many mansions. Exactly 
so, my brethren ; ho spake of the house in heaven. In 
the earthly house, there is only one room, and the door 
of entrance is baptism, and baptism is immersion ; and ho 
who isn’t immersed, isn’t baptized; and if he isn’t baptized 
he hasn’t passed through the door ; and therefore, my 
brethren, therefore ho is notin the house ; yea, the house 
where alone the Lord’s table can bo spread. ‘ Lift up 
your voice like a trumpet ; cry aloud and spare not !’ 


DC 


ELDER hartley’s SERMON. 


Now to make him my brother, puts him in iho house, 
seats him at the table, makes him a disciple ! 

Lastly my brethren, as to tho final condition of tho 
unbaptized, what shall we say ? Truth is truth. I can - 
not go back of the Bible, or bo more charitable than tho 
sacred word of Scripter itself. To tho law and tho tes- 
timony. The word is plain : ‘ Ho that believeth and 

is baptized shall be saved, and ho that believeth not 
shall bo damned.’ I only say tho Pedo-baptist is not 
baptized ; I say nothing of his futer. Is ho in the church ? 
Ho is in wilful disobejence. I say wilful, for ho wnll 
not come to the light, because ho loves darkness better 
than light. Then he is in open sin. 

“Wliat! shall I say he cannot get tho truth, with tho 
Bible in his own tongue, on tho table, in his own house ? 
Not responsible for stumblin’ in tho dark, when he can 
buy a ‘ lamp to his feet and a light to Ids paili for two 
shillings ? Don’t he hold tho ungodly responsible for 
tho sin of ignorance ? Shall not ice do so by tho same 
argument?” 

“There 3^ou have it!” whispered Deacon Eoberts. 
“Just as I said at my house last Sunday. Brother Hart 
thought it dreadful language, and so did my wife. And 
our minister’s wife, she went off up stairs and cried, for 
she said it was equal to saying her mother, who died 
unbaptized, was lost. I -wonder what they think now 

Tho preacher continued : “ Brethren, let us hoar tho 
conclusion of the whole matter. Keep tho command- 
ments — all the commandments. Now let mo, in closing, 
say a few v/ords by way of counsel and warnin’ to 
the members of this church. Who believes a Eoman 
Catholic can go to heaven ? Why not ? Because ho is 
not in the church — ho is wilf ully ignorant. W^ho believes 


ELDER hartley’s SERMON. 


97 


a Unlversalist can go to Heaven ? "Wliy not ? Because 
lie is not in the cliurcli — lie is luil/ulhj ignorant. And 
sliall wo say , any other Pedo-baptist goes to Heaven, 
who, like those named, is not in the church, as I have 
proved, and like his companions in sin, is ivilfully ignor- 
ant ?’’ 

“ There you have it !’’ whispered Deacon Eoberts.” 

“ Shall wo brother the wicked ? Shall we have fellow- 
ship with unbelievers ? Shall w’e commune with them ? 
‘ What communion hath light with darkness V Beware, 
my brethen ; it is a sickly age. Professed Christians are 
bandin’ together — Christian Unions are springin’ up 
over all the land like thistles on a farm. There is a 
great talk of ‘ religious liberty.’ Beware of the wiles 
of the adversary — ‘ be ye separate !’ It is not consistent 
for us to fellowship the disobedjent everywhere else, 
and then refuse to eat and drink with them at the Lord’s 
table. We must be consistent with our profession and 
doctrine. Stand up for the truth ! Yea, ‘ cry aloud 
and spare not ; lift up your voice like a trumpet.’ 
Amen.” 

Yv hen the preacher was through, he said, the choir 
will sing a hymn of their own selection;” and they sang 
that beautiful hymn, by good old Dr. Baldwin, of Bald- 
win Place Baptist Church, Boston : — beginning : 

“ From wRcncG doth this union arise, 

That hatred is conquered by love ? 
i It fastens our souls in such ties, 

As distance and time can’t remove. 

[Note. — The writer has given, in this harangue of 
Elder Hartley, in many respects the counterpart, if not 
in matter, at least in style, of a discourse, which it was 
his lot to hear, one summer Sunday, up among the 


98 


ELDER hartley’s SERMON. 


mountains of Pennsylvania, from a man known among 
the people as a “ Hardshell Baptist.” Perhaps some one 
of the company, who was in tliat country school-house 
that day, will remember the scene, and especially call to 
mind the frequent and terrible blasts from the preacher’s 
trumpet, and the flourish of the great, red handkerchief, 
as the hearers suffered a word of exhortation ” for two 
mortal hours. 

The preacher, at the close of the sermon, said ho would 
like to dwell upon other “ pints,” but must stop because 
of a trouble in his ‘‘ pipes.” 

Some of the noblest, of all the list of those whoso names 
may bo found in the army roll of Christian warriors, are 
men, rough in appearance, and rude in speech ; ignorant 
in the wisdom of the schools, but “ wise toward God 
inspired with a heavenly eloquence, and mighty in the 
Scriptures : men whoso whole life is a succession of 
battles and of victories under the Captain of Salvation. 
These bravo old warriors are the pride and glory ot the 
church in every age of her history. They won their 
epaulets on the field of holy conflict, and no one reveres 
their memory more than the writer of these lines. 

But this Elder Hartley is the representative of quite 
another class, most abundant in years gone by, although 
the race is not extinct to-day. Men, who believe their 
church to be the only people of God, and who give but 
doubtful hope of salvation to the poor soul — no matter 
what his Christian character — who happens to differ with 
them in creed ; men, whose anathemas were supposed 
to blight and blast all the territory of mankind which 
was not fenced in, as the foreordained, divinely appointed 
enclosure, of their own peculiar faith.] 


"^CHAPTER IX,' 


^LDER JFiARTLEY AND pEACON JloBERTS VISIT 
THE j^ASTOR. 

^LDER Hartley’s sermon liacl wrought all tlie evil 
^ — which the worst enemy might have most 



enemy 

^ fervently prayed. The church had been “ indoc- 
trinated,” but it was an expensive process. 

Neighboring churches were embittered and disgusted ; 
for the Baptist denomination in general, and the Evans- 
dale Yillage Church in^ particular, had to bear all the 
offence of that Sabbath sermon. ’While it was true that 
the strength of the church was shocked at the bald 
bigotry and vulgarity of Elder Hartley, still it put a 
weapon in the hand of every enemy. And the friends of 
other faiths could ask, with some emphasis of argument, 
if the legitimate logic of ‘‘close communion” did not 
inevitably conduct the candid mind, to the conclusions 
presented in their worst form by the rough old man that 
morning. 

So, for a long time, the members of Evansdale Baptist 
Church had to undergo a sort of theological inquisition, 
and, in a thousand ways, encounter “ Baptist doctrine,” 
as presented by Elder Hartley. 

The Pastor, the next day, meeting a brother of the 
Methodist Church, saluted him, as usual with a “good 
morning, brother A.” Ho responded, “I don’t know j 
about the ‘ brother,’ after brother Hartley’s sermon. I 
am afraid the Baptist faith, as set forth last Sunday, 
99 


100 ELDER HARTLEY & DEACON ROBERTS’ VISIT. 

leaves me in a doubtful brotlierliood witb you of tlio 
‘ close communion ’ creed. Indeed, for all I can see, all 
Pedo-baptists are quite outside ilie cburch, and with no 
comfortable prospects for tbo land beyond the river. 
Your preacher declared, again and again, that we — not 
being baptized — had no right to sit at the Lord’s table. 
And surely, if W’e are unworthy to have a name and a 
place in the Lord’s house on earth, we are equally unfit to 
sit at the banquet spread in the heavenly mansion. He, 
moreover, proclaimed the doctrine, in no doubtful 
language, that there was no salvation without baptism, 
and that there was no baptism but immersion. 

“ Coming out of the church,’’ said this man, “ I asked 
one of your leading men — Deacon Koberts — what ho 
thought of the sermon. ‘ Endorse every word of it !’ 
exclaimed the deacon. ‘ Good, old-fashion Baptist doc- 
trine !’ 

“ Knowing that your wife was a Presbyterian, and Ids 
wife a member of the Methodist Church, I replied : but 
Deacon, it was rather hard for your good Pastor and 
yourself also, each with a wife unbaptized, and in full 
membership with the Pedo-baptists.” 

“ ‘Never mind where it hits,’ ho answered : ‘ truth is 
truth ! we must not be more charitable than the Lord.' 

“ Y’ou are in no danger of that sin, I replied.” 

The Baptist Minister answered : “ I do not need to 
tell the inhabitants of this village, yourself not excepted, 
my brother that I love all men who love Jesus, and that 
my hearty and joyful fellowship of the Saints knows no 
boundary but the extent of the sacrifice for sin, the saving 
efficacy of the blood of Christ. My wife, sir, is, I have 
no doubt, a devoted disciple of Jesus. I know that I 
shall meet her in a w^oiid of glory, wiiich long since 


ELDER HARTLEY & DEACON ROBERTS’ VISIT. 101 

opened its golden gates to mj Presbyterian father and 
mother. A world, my dear brother, in which the 
denominational distinctions and doctrinal divisions, now 
found on earth, shall have no place ! Let me add,” said 
Elder Burden, “that the great Baptist Church, as you 
know, looks upon every blood-washed soul — baptized or 
not baptized — as an heir’ of heaven, a member of the 
universal church of Christ. You know, for you are an 
intelligent Christian, that the charge so often made, that 
with the Baptists, baptism is a ‘saving ordinance,’ is 
utterly without foundation. We believe baptism to 
be the ordinance of the church, even as the Lord’s 
Supper is the ordinance of the church. 

“ Baptism is the door of the visible church, and there is 
no entrance to regular membership in that church, but 
through that door !” 

“ Well then,” said the man, “ I don’t see but that you 
and the Elder agree at least in this, that our Pedo- 
baptist churches are just no churches at all. 

“ Immersion only being valid baptism, wo have not 
entered the only door of the church, and therefore 
are not in the church. This was Elder Hartley’s 
argument, and if his premise was right, there was no 
avoiding his conclusion, which was that only the 
church could spread the Lord’s table, and therefore 
the Lord’s Supper was not in the Pedo-baptist Churches 
‘so called.’ 

“ And still further, that it was a moral impossibility 
for a Pedo-baptist, while in that faith, to partake of the 
Lord’s Supper, having no right, because of his disobedi- 
ence, to go to that table spread in the Baptist Church.’’ 

“Well, my brother,” said Elder Burden, “ what else 
can I say ? It is not my desire to open a school of 


102 ELDER HARTLEY & DEACON ROBERTS* VISIT. 

theology on the corner of a street : but just tell mo 
yourself, now, what else can I say?” 

He replied, ‘‘ there is much that you could say ! 

“ Much that that warm, loving heart of yours, I should 
ihmk^ioould say, and I believe some day it luill say! 
This you could say I — every soul that loves Jesus is in 
Christ ; and though he may have errors of doctrine, yet 
if he has, by all the light shining upon the path of duty, 
according to his conscience, taken his place with the 
people of God, let him go to the Lord’s table, for ho is 
the Lord’s disciple and a part of the true church, and 
leave the responsibility of the act ivith himself before God^ 
where it belongs. It is very well, my brother, to weed the 
Lord’s garden ; but I question the right of any man to 
pull up plants, so • evidently of the Lord’s right hand’s 
planting, as are such persons as old Deacon Saybrook, 
and your own good wife.” 

“ But,” said the Baptist Minister, ‘‘ the Lord’s table is 
governed by the law of the Lord.” 

True,” replied neighbor A. “ And does the Lord 
say, that no one, having the baptism of the Holy Ghost, 
but without the baptism of water, shall celebrate the 
Lord’s death at the Supper?” 

The Minister ref)lied, ‘‘it is the spirit of the teaching 
of Christ!” 

“ But, did Ho say it ?’’ asked the man. “ Where is the 
book, chapter, and verso ? And if the pre-requisite of 
baptism loas clearly declared in so many words, would 
not He, who looks on the heart, forgive an error of an 
honest, humble saint — an error of love, manifest, too — 
think oi it ! — in a desire to show forth His death on the 
cross? If Ho prayed for those, who in ignorance 
crucified Him, saving, • Father, forgive them, for they 


ELDER HARTLEY & DEACON ROBERTS’ YISIT. 103 

know not what they do think you He would not forgive 
a soul, ignorant of tho doctrine of baptism, but over- 
flowing with love, in its humble honest effort to celebrate 
a Saviour’s death? Can He forgive an ignorant 
murderer^ and condemn an ignorant disciple ?” 

Well,” said Elder Burden, some future day 'WO may 
talk further on this matter.” 

Everywhere, as I said, Mr. Burden found the evil 
influence consequent upon tho great victory of Elder 
Hartley’s sermon. Tho devout in the church were 
pained to see the effect among those who had just entered 
tho church, and others who were seeking Christ ; that 
“^fr. Controversy,” of whom Whitfield used to speak, and 
whoso influence ho so much dreaded, had entered the 
house of God. 

Contention usurped tho place of united effort for 
Christ, and the gentle dove took its flight. 

Beturning to his homo, ho found, to his surprise, that 
Elder Hartley and Deacon Eoberts were waiting in the 
parlor to see him. 

“I believe you have met before,” said Deacon 
Eoberts, as the Pastor took Elder Hartley by tho hand. 

‘‘ Do you make much of a stay in our villago ?” asked 
tho Pastor. 

‘‘No,” replied Elder Hartley, “ I tarry but a night.” 
(tlieso men always tarry). “ Thought I would drop in 
on you a few moments just to say how do do. How’s 
your bodily health ? Look kinder pale ! Overv/orked 
perhaps ?” 

I have not been v/ell for some time,” said • Mr. 
Burden, “and I may possibly have gone beyond my 
strength ; but tho spiritual interest in our congregation 
is such, that I have felt the necessity of extra labor.’’ 


104 ELDER ILVRTLEY & DEACON ROBERTS’ VISIT. 

‘‘Well, I was very glad,” said Elder Hartley, “to 
spell you on Sunday.” 

“ I was sorry,-' said Deacon Eoberts, “ that the Pastor 
felt called upon to preach for Mr. Farewell, of tlio 
Congregational Society, for it did seem that ho really 
needed rest. However, ho says ho rests moro by 
preaching than by keeping still. That I can’t under- 
stand,’* said tho Deacon, “but you ministers are somehow 
different from us ordinary members.” 

“ Well, 1 don’t know,” said Elder Hartley. “ Work is 
work. A man can talk xind not draw on his strength : I 
know it is so with me. But 'preaching is another thing 1” 

“Yes,” said Deacon Eoberts, “such a sermon as you 
gave us last Sunday, Elder, must have pulled pretty 
strong on you.” 

“ Yes,” replied Elder Hartley, “ I felt it : but I some- 
times think, a man has supernateral strength given him, 
when he is called to a great battle against the devil. I 
confess I felt my undergirdins very sensibly in the 
discourse last Sabbath morning.” 

“ Can you always tell,” asked Deacon Eoberts, “when 
you are to have such an exercise as you had last Lord’s- 
day ?” 

“ Yes, pretty generally feel the approachin’ power,” 
replied Elder Hartley. “ There is signs that is unmis- 
takable ; but the human mind is, after all, a unfathom- 
able depth, and a mystery. Accordin’ to Scriptcr, ‘wo 
are fearfully and wonderfully made.’ ” Then, turning to 
the Pastor, he asked, “ was that a fair sample of your 
morning audience ?” 

Ho replied, that ho was not present, having to preach 
for brother Farewell, but, from what ho had heard, he 
should think it was tho usual assembly. 














.*i. 


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CAN YOU CALL SUCH A MAN BROTHER?” (Page 105.) 













ELDER HARTLEY & DEACON ROBERTS’ VISIT. 105 

‘‘ Eatlier beyond the average, Pastor said tbe 
Deacon. 

You know it got whispered round, brother Hartley, 
that you were here. I think I never but once saw so 
many in the bouse of a morning, and that you recollect, 
Pastor, was the day you exchanged with Elder Millford. 
What for an audience did you haveT’ asked Deacon ’ 
Roberts of*Mr. Burden ; “ I saw so many from other 
churches present with us, that I feared you might not 
have a very large attendance.” 

‘‘ Oh, yes,” said the Pastor, “ I had a good house. 
Brother Farewell, who was present, said, that it was an 
average audience.” 

“We all have our peculiarities,” said Elder Hartley. 

“ No man is free ! I notice you speak of the man, at 
the head of the Society where you preached, as a brother. 
Might I ask why you call him brother 

“ Oh yes,” replied Mr. Burden. “ I look upon the 
Pastor of the Congregational Church as my brother in 
Christ and in the ministry.” 

“ Yes replied Elder Hartley. “ Regular Pedo-bap- 
tist, I ’spose ?” 

“ Yes,” said the Pastor. 

“ But can you, my brother, in all Christian honesty, 
as one who expects* to answer at the judgment, call a 
man livin^ in open disobejcnce to a divine command — 
one who is not a member of the church of Christ — 
one W'ho has never sat down to the Lord’s table — a 
unbaptized man — I say, can you call such a man, 
brother ?” Hero the red bandanna came forth, and 
there sounded, loud and long, the trumpet note ol 
battle from tbe long nose of Elder Hartley. 

You ought to have heard the Elder on the br, her 


lOo ELDSR HARTLEY & DEACON ROBERTS’ VISIT. 

question,” said Deacon Roberts. The Pastor, paying 
no heed to the remark of his Deacon, turned directly 
to Elder Hartley, saying, ‘‘ my brother, I do not intend 
to be drawn into a controversy at this time, although 
your remark was made for that purpose.” 

“ Not at all,” said Elder Hartley, “ not at all ; I 
simply threw out the sayin’ in a friendly way.” 

“ The worthy Pastor of the Congregational Church” 

church too !” said Elder Hartley) — “is my brother,” 
continued Mr. Burden. “ It is a brotherhood begotten 
in Christ Jesus, our common Saviour. Redeemed by 
the same blood — inspired by the same Spirit — laboring 
in the same cause — and on the road to the same heaven, 
he is in the strongest sense my brother, and the mem- 
bers of his church by an equal tie of holy kindred are 
my brethren in the Lord.” 

“Well,” said Elder Hartley, “I am an older man 
than you, and I can only say that I am sorry to hear 
you a usin’ the language of the world, instead of the 
language of ‘ Caanan’s fair and happy land.’ The 
Gospel rails. Deacon, is gettin’ let down in these 
days. ” 

“ But you must let mo say for my Pastor,” said 
Deacon Roberts to Elder Hartley, “that I know my 
Pastor, and that ho moans well at heart ; though, 
with you, I am often tried, in seeing the way ho 
brothers people.” 

“It is talkin’ the language of the people through 
whoso territory wo are passin’,” said Elder Hartley. 
“ Wo should have our conversation in Heaven. More- 
over, it is a dangerous way of talkin’. You once say 
brother to a Pedo-baptist, and there aint no regular 
stop from there to the Lord’s table. I rather wish 


ELDER HARTLEY & DEACON RODERTS’ VISIT. 107 

you had heard mo on that pint.” (“ ’Wish !” exclaimed 
Deacon Eoberts.) “’Why,” said Elder Hartley, “you 
might as well brother a Universalist, or a Eoman 
Catholic.” 

“ There may bo a devout Christian among the Uni- 
versalists, and even among the Eoman Catholics,” said 
Mr. Burden. “And wherever I find a Christ-loving, 
God-fearing man, I find a brother beloved. Some 
men, my brethren, are 'better than their creeds, and 
some men are worse, I can brother a^ man without 
endorsing his creed, just as I can have the fellowship 
of liberty with a true patriot, without endorsing his 
political faith. Indeed,” said the Pastor, with some 
spirit, “ Elder Hartley, there are some violent, bigoted 
men, in the Baptist Church itself, whoso only claim to 
brotherhood is in the fact that they have been bap- 
tized. Their right to demand fellowship with mo, is 
simply a ‘ water privilege.* So Paul found brotherhood 
even with a devout heathen honestly striving for the right, 
and reading the name of God in the spelling book of 
nature, which was all his library ; yes, and gave him too 
a far better prospect of heaven than you gave the saint 
in the Pedo-baptist Church last Sabbath morning, if I 
am rightly informed. I say, Paul, in Eomans, found a 
brotherhood with the uncircumcised Greek, who wor- 
shipped God by the light of nature, which he did not 
find with one of his own nation, whose only’ claim was 
circumcision. But let me say, my brother, that I will 
not pursue this subject at this time, having an appoint- 
ment of another character, as Deacon Eoberts is aware, 
when this very subject will be thoroughly examined.” 

“Well, well; Elder,” replied the visitor, “we will 
have no hard words, for it is my charitable belief that 


108 ELDErw HARTLEY & DEACON ROBERTS’ VISIT. 

your intentions is good, wliilo I must say that youi? 
position is a dangerous one for tlio denomination. And 
as for my sermon, it does not become me to blow my 
own trumpet ” — at this saying, tlie red bandanna waved, 
and the familiar and fearful blast sounded out again, 
from the long nose. As he took his hat, and with the 
Deacon, who during this passage at arms stood looking 
out the window, started from the door, he said, taking 
the Pastor by the hand, “ well, all I can say is, if I 
believed that^a Pedo-baptist was all you make him, I 
should hardly dare to say ho had no right to the Lord’s 
Supper.” 

“ But,” said the Pastor, “ is he not disqualified by a 
failure to conform to the law of baptism?” 

■' Well, may-bo so ! Good day !’’ said he. 

So saying, himself and the Deacon at once withdrew 
from the field of controversy, and the parsonage. As 
the two walked along to the Deacon’s house, they had 
much conversation by the way, Deacon Eoberts opening 
the discourse. 

“ Well,’’ said he, “ you have taken the measure of my 
Pastor, brother Hartley. I have, as I have told you 
before, been greatly tried with his ‘ liberal views’ as ho 
calls them. Come to the law, ho will enforce it as ho 
did that communion day in walking old Deacon Say- 
brook away from the Lord’s table. You couldn’t have 
done better yourself. But,” he continued, ‘‘ the very next 
sermon ho preached, he let down every fence and undid 
all the good of the act at the table. Still, ho has in 
him after all a beautiful spirit of holy love,” said Dea- 
con Eoberto. 

“Does Iio preach open eoraiaanioa ?” asked the 
Elder. 


ELDER HARTLEY & DEACON RODERTs’ VISIT. 109 

‘‘ Ho does not and lio does,' replied tlio Deacon. 
“ For, while he says as plain as a man can say it that 
believers’ baptism is a pre-requisite for the Lord’s table ; 
at the same time, all his hrotJiering men in other socie- 
ties, and all his speeches at Christian Association 
meetings and the like, is nothing less than open com- 
munion. You got a specimen of it, this morning, ” 
continued the Deacon. “You heard with your own 
cars his talk about Universalists, and even tho Homan 
Catholics ! There you have it ! Now I tell you just 
what it is, Elder, and this talk is between us as two 
brethren ” — “ Certain,’’ said the Eider — “ There has got 
to bo a change ! Tho poison is working in tho commu- 
nity ! The Pedo-baptists are saying every day, that tho 
Baptist Minister is too liberal for his church. What real 
right had he to preach in that Congregational pulpit, 
when you come to it ?” 

AYell,” said the Elder, “ tho thing is just here. Wo 
are called to preach tho Gospel to every creature— so 
runs tho commission. We are in duty bound to preach 
to tho heathen. And I can imagine a man agoin’ into 
that pulpit, and doin’ his whole, bounden duty. Like 
my text, ‘ Cry aloud and spare not ! Tell tho people 
their sins !’ I would like a chance of that kind myself : 
in Christian love, I would have told them in so many 
words, that goin’ into a Pedo-baptist pulpit I Was still a 
Baptist minister. That they couldn’t ‘ muzzlo tho ox 
that treadeth out tho corn.’ And if I wouldn’t have trod 
on their corns 1” 

This brought a hearty laugh from tho Deacon as he 
exclaimed, “ Elder, that is too good ! I’ll bo bound 
their understandin’ would suffer if you got among 
them !’’ 


110 ELDER HARTLEY & DEACON ROBERTS’ VISIT. 


“ But to be serious,” said the Elder ; “ I should have 
told them in all love ” — “ Of course,” said the Deacon 
— That they was no church, bein’ unbaptized: and, that 
while 1 had nothing to say of the awful futer awaitin’ 
them that refuse to walk in the light when they have 
got it, and them that wont seek the light that they 
might get it.” “ There you have it !^’ said the Deacon. 
“ I would just have read the passage that I quoted Sun- 
day morning : ‘He that believeth and is baptized shall 
be saved, and he that believeth not shall be damned.’ I 
would have laid that truth right on them, and let it be. 
Just like puttin’ a live coal on a turtle’s back, and lettin’ 
him alone. It’s always better. Deacon — at least I find it 
so — to quote some such passage that does its own 
burnin’, and then say nothin’. Then you know, if 
they squirm they can’t blame you. Their fight is with 
etarnal truth. You remember the saying ‘ be yo as 
wise as sarpints’, I’d ruther jireach to such a con- 
gregation a great sight, than to the one I had last 
Sunday. But when I preach in a Baptist Church such 
a sermon as I gave J^ou, I have two objects in view : 
first, in loading the guns of the faithful believers to fire 
at the enemy ; and second, in kinder shorin’ up the 
doctrines of some of the members, who are like — 
well, wo both love him in the Lord — ^liko your good 
Minister.” 

“Well,” said Deacon Pioberts, “we needed, as you 
have seen yourself this morning, we needed the sermon, 
and I know the Lord will bless it. You see wo are in 
the midst of a precious revival, and a good many is 
coming into the kingdom, and it is well at the start to 
give them the doctrine, fair and square. Then they’ll 
know what they are jiniu', and hov/ to jine. There is 


ELDER HARTLEY A DDACON ROBERTS’ VISIT. Ill 


always great danger in sucli times, of getting into the 
church had material. I have known rank Methodists to 
get in through the watery door.” 

“ Bless you,” says the Elder, I can show you Baptist 
ministers, who are very loud in proclaimin’ one of the 
great doctrines of the church, namely, baptism as a pre- 
requisite to the Supper ; who are just as much Me- 
thodists in everything else, as they was when they 
preached in a Methodist pulpit. It does seem. Deacon’’ 
— . . “ let us go into my back room said Deacon 

Boberts, as they reached the house, “ let us go in, where 
wo wont bo disturbed — you know v/ife is a Methodist — 
and we will have this talk out alone. I tell you, Elder, 
I have been a hungerin’ and a thirstin’ for just such a 
talk, for days and months.” 

‘‘ Close communion, eh !” said the Elder. ‘‘ Yes, just 
that : to talk with a Baptist minister, and not hear 
everybody of every faith, and no faith, 'broihered, every 
few minutes.” 

“Deacon said the Elder, “ Deacon I am afraid you 
have not the right spirit towards my dear brother, your 
Pastor. You know you and I agree in our views touchin’ 
his faults and all that ; but wo must remember ho is a 
Baptist brother. And then agin, with all his faults — 
infirmities, I will call them — he is your Pastor, and it is 
your bounden duty to stand by him and hold up his 
hands.” 

‘‘ Oh certainly Elder; certainly !” said Deacon Bob- 
erts. “ I am one of his right hand men. Ho is a good , 
man — able to preach a good sermon, when ho setsi 
himself right down to it. If ho would only work a little 
more, and stow in more doctrine ! By tho way, you 
fouched him in the right place in talking of the lah.or 


112 LLDEK HxVRTLEY & DExVCON EOBEETS’ VISIT. 

of a real sermon. You know I couldn’t say that, but I 
am so glad it’s said. Do him good ! He felt it, you 
could see.’’ 

“ I am sure it was all in love, Deacon said Elder 
Hartley, “ and, as you say, I hope lio will profit by it. 
Dut as I was say in’, always labor to cultivate a spirit of 
love toward liim ; and whatever griefs you may and I 
know you do have concerning liis course, don’t let him 
ever see them in your private intercourse. Leave such 
matters for another occasion. The weaker a man is, 
the more. Deacon, he needs our strength. You know 
the Scripter, ‘ strengthen the weak.’ ’’ 

But must I not speak my mind. Elder, on these 
pints of difterence,” said the Deacon ; “^^ou know I’m 
naterally a dreadful plain-spoken man, like yourself?” 

Oh yes,” said the Elder. “ Yes ; speak your mind. 
But it isn’t aiways policy to say all we think. Never 
pick an apple till it’s ripe, is my way. Take my advice, 
Deacon, as one who loves you both as Christian broth- 
ers ; do the very best you can. Stand by him in the 
right !” 

‘‘ Just so,’’ said the Deacon. 

“ The church must be kept together,” continued the 
Elder. “ Indeed I hear of some falling off now.’’ 

“ What can you expect, with the Pastor’s doctrine of 
universal brotherhood ?” said Deacon Boberts. “ Young 
brother Hart, and ho is a brother of astonishin’ 
gifts and college larnt — ” . . . that last don’t 
help him,’’) said the Elder. 

No, of course not,” said the Deacon, “ but I was 
speakin’ of his natural gifts and his education — ho has 
got inoculated with the ‘liberal views,’ and I hear it 
whispered, that ho is away head of the Pastor himself; 


ELDER HARTLEY & DEACON ROEERTS’ VISIT. 113 

but tliat I don’t know. This I do know, that lio is 
Yice-President of the Young Men’s Christian Associa- 
tion ; and I know more, that he headed the Sabbath 
School procession at the last anniversary, walking arm 
in arm with a member of the Presbyterian Society. 
It was Deacon Wilkin’s son, who lost an arm in the 
war, and ho bein’ a soldier, was anxious to carry the 
Presbyterian banner. So ho did ; but the wind bein’ 
rather strong, and havin’ only one hand, ho couldn’t 
manage it, and— what do you think !— this young brother 
Hart, professed' Baptist, actually went through the 
streets carrying a banner, marked: 

THE SABBATH SCHOOL 
OF THE 

FIRST PRESBYTERIAN CHURCH, 

OF EVANSbALE.” 

‘‘ What did I tell you about these Sabbath Schools in 
toy sermon,” said Elder Hartley. “If the teachers will 
do that, what may we expect of the children ?’’ 

“ There you have it !” said the Deacon. ‘‘ But I know 
another thing, that if that same brother Hart don’t 
mind his P’^s and Q’s, he’ll stand trial. That would bo 
a time ! He’s dreadful tonguey, but I rather guess ho 
would have to come down. Elder, he’s a noble fellow f 
Lectio shaky on doctrine ! Smart ! Deacon W’s son, 
he’s getting this liberahty. And, my brother,” said the 
Deacon — and hero the good Deacon tried hard to cry, 
and almost started a tear-^“ my own daughter has not 
been herself, since that day when we sent out old 
Deacon Saybrook, Something is up ; I think brother 
Hart influences her, for they are very intimate. She gets 


114 ELDER HARTLEY & DEACON ROBERTS’ VISIT.' 

off alone witli her mother, and when I see her she shows 
that she has been cr}dn’. Then she talks a sight with 
the Pastor’s wife. He’s only half a Baptist anyway, 
with a Presbyterian wife !” 

Same with a man, that’s got a Methodist v/ife ?” 
asked the Elder, with a smile. ^ 

‘‘ You have got me,” said the Deacon. ' But, 3’ou 
know we expect more of a Minister. I know my 
daughter gets no good by bein’ there so much. A 
day or two ago, she came home with a book called 
‘ Credo and read it till I told her to take it back.’’ 

‘‘ That’s right,” said the Elder. “I know the book. 
Dangerous !” 

“Well, as I was a say in’, the leaven’ is workin’ in our 
very midst. Wo must go at discipline, no matter who 
falls. Truth is truth ! Power of the spirit must over- 
come the weakness of the flesh.’’ 

“Well,” said the Elder, “remember my advice and 
stand by your Pastor. Make him feel your strength.” And 
then ho added with a smile, “ when your Baptist doctrine 
gets a little run down, some time when I can get away 
from my charge, I will come over again and fill up your 
Baptist Jordan.” His “ charge” was a little church in 
a neighboring village, forever in a quarrel ; which, in 
steadily and violently fighting tbe thrifty churches 
around it, gave to the world, in that wise, its only 
sign ot vitality ; and his real end and object in “ tarry- 
ing” over Sabbath with the Evansdale Church, was, in 
the hope ol getting, at no distant day, a permanent 
foothold therein. 

It was for this, and knowing the prejudices of such 
prominent men as Deacon Roberts and Deacon Wins- 
ton, that ho cried aloud and spared not, lifting up his 


ELDER HARTLEY & DEACON ROBERTS’ VISIT. 115 


voice like a trumpet^ that memorable Sabbath morning. 

“ I wish for one,” said Deacon Eoberts, ‘‘ that wo had 
you hero altogether. May as well say it as think it.” 
The Elder manifested his gratification in this evidence 
of his triumph, by bringing his great handkerchief forth 
to his face, and giving a long and loud blast from his 
trumpet. 

“ No, no. Deacon !” said ho, “ don’t speak of that. I 
don’t want my name under any circumstances mentioned, 
at least in a public way : it will only distract your people, 
and of course disturb my dear brother, your Pastor, in 
his position. That’s one reason why I always dread to 
preach in a neighbor’s pulpit. It is somehow apt to 
, make parties, and always looks as though I did the thing 
a purpose. But God knows my heart ! Three or four 
instances I could name,” he continued, where the 
Minister left in consequence of my visit, and there was 
a desire for me. "Wife — a Baptist woman. Deacon, and 
a host she is, if she is my wife — wife says, ‘Jerry,’ as 
she calls me — name is Jeremiah, which has always been 
a name in our family — ‘Jerry,’ says she, ‘ never preach 
where you don’t mean to settle. For,’ says she, ‘ you 
only set the people a hankerin’ after you, and all to no 
purpose.’ But you know, Deacon, how it is. There is 
times with the human mind, like the dam in our place 
in the spring freshet, when it rises up and overflows the' 
meadows all around : I say, so the mind overflows. I felt 
it would be kinder pleasant to come down here for a Sun- 
day, and I hope it has not been in vain that ‘ the Lord’s 
poor dust’ has sounded his Gospel trumpet in the ears 
of this people, and waved the banner of w^ar in the sight 
of the enemy. But let me finish, in a word, what I was 
sayin’ when wo came into the Jiouso.’’ 


116 ELDER HiVRTLEY DEACON RODERTG’ VISIT. 

‘Let’s see,” said Deacon Koberts, “ wliere did wo 
leave off ? Oli ! you was talking about tlio bad ma- 
terial, liable to get in the cburcli in times of revival.” 

“ Yes, I remember,” said the Elder ; “ I will finish in 
a word, and then 1 must take my departure. Men are 
hable to get into the church like wolves in a sheep-fold, 
only they go in through the one door. But you know, 
Deacon, it don’t make a wolf to turn into a sheep, 
because he goes through the same gate that the sheep 
go through. So, it don’t make a Calvinist out of an Ar- 
minian to have him go into the church through the door 
of baptism.” “ There you have it !” said Deacon Rob- 
erts. “ He ain’t a Baptist,” continued the Elder ; “he’s 
a wet Methodist ! It does seem, as I said at the door, 
it does seem as though the Baptist Church had only one 
thought in these days, and that was, to get people into 
the church. No matter, if they only are converted, if 
they only love Jesus. Never mind the great doctrines ; 
baptize them, and they are ‘ in good and regular stand- 
in’ ! A church so filled up, with anything and every- 
thing, may go into all these outside works of reform and 
the like. 

“ It will naterally bo great on Christian Unions 
City Missions, and all that. But what is it good for in 
the great and grand work of the churchy which is to 
stand up and earnestly contend for the doctrines, once 
delivered to the saints ?” “ There you have it !” said 

Deacon Roberts. 

*/ “ Yy^ell, give my lovo to your Pastor when you meet 

him,” said the Elder ; “ and, by the way, tell him I 
would like to exchange with him some time, when ho 
feels like takin’ a turn over our way.” 

And Elder Hartley left the Baptist Church in the 


ELDER HARTLEY & DEACON ROBERTS’ VISIT. 117 

villago of Evansdalo, “ for a season.” I say left : the 
bodily form of the Elder, in the old one horse chaise 
disappeared that afternoon over the distant hill on the 
turnpike road, but Elder Hartley’s spirit lingered in 
the village to do its work of evil throughout the church, 
for months and perhaps years. It is the theory of theo- 
logians, that Satan can actually bo in only one place at 
one time ; but that his spirit has a kind of omnipres- 
ence. Elder Hartley had sown the seed, and the harvest 
was sure. 

The effect upon the mind and heart of Deacon Rob- 
erts was disastrous. Ho had long since lost, at least to 
a great degree, all the warm and even child-hke nature 
which marked him in his earlier Christian life. An evil 
spirit seemed to have turned his zeal to malice, and his 
wisdom into cunning and craftiness. He was a good 
husband, a loving father, and, with all his prominent 
faults, ho still gave evidence in his best moments of a 
true, vital union with Christ. How far away the devil 
can lead a man, with the plea of zeal for God I 


CHAPTEK X. 


Jhe Jnteryiew in the ^tudy. 

& Mr. Hart entered the Pastor’s Study on Monday 
morning, he remarked, smiling, “ wo have got a 
new preacher at our church.” 

“ I suppose,’’ said Mr. Burden, “ you refer to Elder 
Hartley. 1 don’t know, but some in the church would 
like the change. ” 

“Did you hear of his sermon, last Sunday morning ?” 
asked Mr. Hart. 

“ Yes,” said Mr. Burden, “ my wife was present and 
gave me quite an account ot it. I wish her wisdom had 
been mine," he added ; “ and that I had refused the 
request ol good Deacon Poberts, that Elder Hartley 
should preach. My dear brother Hart, it is just such 
men as that well-meaning, zealous, ignorant Elder 
Hartley, who bring reproach upon the pulpit in general, 
and the Baptist pulpit in particular. Our noble 
denomination is charged with the blindness and bigotry 
of all the Hartleys throughout the land, and so ‘ Christ is 
wounded in the house of his friends,'* I am told, that ho 
pulled up all the church plants in the Lord’s Garden 
except the Baptist and threw them over the denomina- 
tional fence into the common highway of Satan.” 

“You can have no idea of hisyj)(?}/i?rman.ce, for it was 
no sermon,” said Mr. Hart. “ I never heard anything 
like it in all my life. If that is Baptist doctrine, I am 
free to say, mav heaven deliver mo from it. 

118 


THE INTEEYIEY/^ IN THE STUDY. 


110 


This is a proper summing up^of tho~entiro*(iiscours0 : 
iliero was but one true cburcb, and that was the" Baptist 
Church. There was^no.Tsalvatioii but in! tho^church, 
therefore the soul found blsewhero .was ^irrevocably and 
irretrievably lost.” 

‘‘ And did ho not seem sad at the sight of ^ such' wide- 
spread desolation, in contemplation of the thousands and 
hundreds of thousands" of deluded mortals,^ in all the 
other branches of the.‘ so-called’ church of Christ?” asked 
the Pastor. 

“ Sad !” exclaimed Mr. Hart. “ Why ho seemed to 
exult in the thought,' that ho had sent the wholo vast 
multitude down to tho gates^ of oternab death. And 
Deacon Roberts endorsed tho universal anathema, vdth 
his, ‘there you have it.’” 

“How v/as this haranguo" received by the church, as 
far as you could see ?’’, asked tho Pastor. 

“Well,” replied Mr. Hart, “ you know they have been 
educated into quite another faith under your preaching. 
That^ tho great body of our people recognize inl^tho 
general church of Christ one glorious brotherhood, 
differing in matters of doctrine, but all holding tho great? 
cardinal truths essential to salvation, wo knov/. That, 
as you have often said from tho pulpit, every man' what- 
ever his creed, who has been born anew by the work of 
tho Holy Spirit through tho efficacy of tho blood of our 
Divine Saviour, is a brother in Christ.” 

“ Yes,” responded Mr. Burden, “ that is it! Christ is 
the Saviour; His sacrifice is tho complete ; offering for 
sin. Jesus Christ, tho Redeemer, is tho one central fact. 
His cross is tho glorious sign and watchword of tho 
church I” 

“ And may not_ add,’^ said Mr. Hart, v/ith como 


120 


THE INTERVIEY/ IN THE STUDY. 


hesitation. that the celebration of tho death y/hich gave 
ns life, is tho grand, household feast of the family of tho 
redeemed of all forms and phases of faith — tho inborn 
right of every disciple?” 

“ Wo will pass that just now,” said tho Pastor, for 
this reason, that a simple yes or .tic? .would not meet tho 
present necessity, and properly answer such a question. 
You know tho doctrine of , tho Baptist . Church,” ho 
continued. Tho church is Christ’s house — it is 
composed of believers only — its door is baptism. 
Tho Supper can only be spread in this house of God. 
Nov/, tho conclusions which seem to' spring from this 
position are : 1st, that the man^ born anew in Christ 
Jesus, arid who has not been baptized — that is, immersed 
— has not entered tho visible church ; and 2nd, that it is, 
therefore, really an impossibility for him to eat tho Lord’s 
fcupper, that Supper being spread only in tho church. lie 
does not cat ‘ unworthily,’ as wo sometimes say, but ho 
does not eat tho Lord’s Supper. lie may sit at tho tablo 
with tho faithful, if you choose — this 1 grant, for argu- 
ment’s sake only — but ho lacks tho qualification, baptism, 
which can make that feast tho Lord’s Supper to him. IIo 
is not in the house, do you sec? And as the Supper can 
only bo spread in tho house, of course ho is not at tho 
Slipper.” 

'‘Then,” asked Mr. Ilart, vfliy forhid a man to do, 
what wo know he cannot do ? And where tho necessity 
of sending Pedo-baptists out of the seats appropriated 
to communicants on ordinance day ? If they remain, 
the deluded beings will not and cannot partake of the 
Supper. Each will only eat a small piece of bread, and 
take a sip of wine — it is, b}^ your reasoning, no Supper to 
him. No ; although he himself thinks it is ! The church 
6 


THE INTERVIEW IN THE STUDY. 


121 


surely Knows tlio fact, which I think ought to satisfy tho 
most jealous guardian of tho Lord’s table, that the 
sanctity of tho feast has not been violated ; for tho man 
has not partaken of it, for tho very good reason tha t he is 
legally incapacitated. So I would say, not that the 
unbaptized disciple of Christ shall not sit with us at tho 
Lord’s Supper ; but I would rather say ho cannot, by 
virtue of his condition. To illustrate: — wo hold, that 
immersion is baptism ; yet we know that any man may 
bo immersed, but only he who has repented of his sins 
and believes on the Lord to tho salvation of his soul, can 
bo haptized. Baptism is by immersion ; but immersion 
is not necessarily baptism. A stick can bo immersed, 
but it cannot be baptized. So simple immersion, even 
with the dictated form of words, cannot be baptism with 
that man who is not, by tho work of the Iloly Spirit, a 
member of Christ. 

“In the celebration of the Lord’s Supper, there is a 
form of words, and the use of bread and wine ; and it 
cannot be c^ebrated without the same. But surely tho 
words may be said by an ungodly man in tho presence 
of a company of ungodly men, and bread may be eaten 
and wine drank, and still tho Lord’s Supper bo not 
administered. The necessity of tho Supper involves the 
condition of the participant^ even as baptism does. In 
baptism, wo require a condition of the heart, a spiritual 
condition ; and without this, true baptism is an impossi- 
bihtv. It was on that ground, that you baptized brother 
Yan Anden, who, you know, had been immersed by a 
Campbellite preacher, when he made no pretence to 
having been converted. Your reasoning was unanswer- 
able, saying that his immersion had taken place, at a 
time when his baptism was an impossibility. In other 


122 Tim INTERVIEW IN THE STUDY. 

words, brother Yan Anden has been twice immersed, but' 
only once haptized. So, ’we Baptists say, ‘ infants have 
no right to baptism might wo not better say, that a 
babe, from the simple fact that it is incapable of the 
emotion of penitence for sin and the exercise of faith in 
Clirist, cannot l)e baptized, 

“But as I was saying,” continued Mr. Hart, “we require 
only the evidence of a spiritual condition, as the pre- 
requisite for baptism. This is clearly Scripture, ‘ believe 
and be baptized.^ This must be a personal experience — 
no one can repent for him, and believe for him, any more 
than he can be baptized for him. But for the other 
ordinance, we add a bodily condition as a necessity in all 
cases. The regenerated soul has a right to the one 
ordinance. He can demand it ! No grace of man bestows 
it ! It is, * by the grace of God^ This right springs solely 
from the fact, that he is ‘ a new man in Christ Jesus' By 
virtue of this relation, he celebrates the burial and 
resurrection of Christ by baptism and thereby openly 
declares his death to and burial from the world, and his 
resurrection by the Holy Ghost. But to the J^ord’s 
Supper— which, by the way, would seem to be indeed 
iirsi in order of declaration ; for the death of a necessity 
preceded the burial and resurrection, and both existed 
before even the church was formed — to this privilege of 
‘ showing forth the Lord’s death,’ I say, a spiritual 
condition is not equal to the requirement of the church, 
but a bodily act must bo performed. 

“Now, Pastor, I know you'will let me sot forth my own 
thoughts, as I know you will correct mo as to any wrong 
conclusion which I may reach, and put me right in the mat- 
ter of any unintentional heresy which I may hold. I will 
give my views, in as simple and distinct a form as possible. ' 


THE INTEEYIEW IN THE STUDY. 


123 


First — I believe, that the work of regeneration makes 
a man, ‘ a neio creature in Christ Jesus J That through 
Christ, at the instant of his spiritual birth, a man really 
enters the church, the holy family of God, as I became 
a member of my father’s family at the moment of my 
birth; sharing in the privileges and discharging the 
duties of the house according as I became equal to the 
same, and, at a proper time, receiving my name, which 
itself only declared by a household formality, a relation 
which I entered upon with my first breath. The family 
name and a share in the estate were mine by vhtue of 
my birth. It is even so, in the spiritual family. 

Second. — I believe, that every soul thus born in Christ 
is a component part of the church of Christ, 

“ Third,—! rejoice in the faith, that in all branches of 
the church may be found a multitude of new-born souls, 

, disciples of Jesus Christ, and therefore — as you also 
hold — brothers and sisters by the holy birth. Yes, even 
in the Papal Church with all its errors, may be found, no 
doubt, some of the chosen ones. 

Fourth. — I believe, that outside of all human forms of 
church organization, there may be discoverd blood- 
washed souls, bought with the same blood, trusting in 
the same divine Saviour, and bound for a heaven at v/hose 
gates the earthly distinctions of the Saints will be laid 
aside with the garments of their mortahty. As Bunyan 
says, ‘ they left their mortal garments in the stream.’ 

That the man in Christ Jesus, because he is 
in Christ Jesus, has a divine right to the ordinances 
of the Lord’s house ; the one, proclaiming the death — . 
the other, the burial and resurrection of Christ. ' 

‘‘ Sixth. — That his right to each is equal— the result of 
a spiritual condition only. The right of the disciple to 


124 the inteeview in the study. 

the Lord^s Supper, is the right of the eje to the light, 
or of the lungs to the air — nav, the right of a babe to its 
mother’s breast ; a birthriglit. Naming the child does 
not impart the privilege of receiving sustenance — it is a 
necessity ofthe household, and simply serves to designate 
the child among other children of the same family. The 
supper is not, therefore, a ‘ Baptist table,’ or a * Pedo- 
baptist table,’ it is the Lord’s table. These truths 
I have set forth in a paper, which I have written. The 
disciple being in Christ, his right is identical and one 
with Christ. The Lord’s table is therefore Ms table, 
for he is the Lord's. Instituted before the church loas 
erected, its privilege is prior to all church relation. 

Seventh . — I believe, that the visible church, whose 
oneness in Christ is in the Cross, (and that unity ^ 
typified and symbolized in the Supper) is of necessity 
separated into various doctrinal divisions, and that 
these divisions are consistent with the spiritual unity, 
and the greatest prosperity of the people of God. 
Like an army : regiments from different states, and 
bearing different banners, but all under the national 
colors — marching under one great leader to one common 
battle, and one common victory. And moreover, I 
believe, that while the different regiments and com- 
panies have their own chosen places where the camp 
table is spread ; still, as the food is supplied by the 
Government, for whose honor they fight, that if a 
hungering soldier from one regiment should sit down 
VI th soldiers of another regiment, it is the exercise of 
his abstract right as a soldier, and that he should not be 
driven from the table, or drummed out of his own regi- 
ment to the tune of the ‘ rogue’s march,’ because he had 
messed in a neighboring camp. j^The Government that ' 


TIIE INTERVIEW IN THE STUDY. 


125 


gave liim liiS musket, gave him his meal. And let me add 
to my military illustration these two thoughts : first, that 
if a man j^roved his love to his country by fighting for 
its liberty, who, like that old man Burns, at Gettysburg, 
had never been mustered into any regiment, that such a 
soldier would have a soldier’s right to a soldier’s rations, 
wherever they might be found ; second, that an army, 
in order to meet and overcome a mighty foe, must not 
be contending within itself about epaulets and banners ; 
nor content itself in gaining victories over battalions 
rallied under the same national colors, unless it would 
suffer a miserable defeat at the hands of the common 
foe. 

“ You know. Elder,” said Mr. Hart, ‘‘ I am from the 
‘ Old Bay State,’ and I always felt a generous swelling 
of my Yankee-boy heart, when I heard read the declara- 
tion, ‘God bless the Commonwealth of Massachusetts.’ 
So I feel the healthy exultation of a disciple wdien 
I say, God bless the Commonwealth of the church of 
Christ. I said as much to Miss Eoberts. Now I have 
read to you my thoughts, in a kind of sermon order. I 
have no idea of going forth to battle for my creed ; I 
wdll never w’aste my ammunition on some pugnacious 
fellow soldier. I will brother any man who is doing any- 
thing— any where, anyhow, for God and humanity. I may 
have my own views of doctrine : 1 must. But I Jiave no 
heart for this perpetual contention for creeds, and these 
victories in the camp, while a desperate, mighty enemy 
is gaining strength and territory, every hour. 1 do 
believe. Elder, that a better day is dawning. 

“ The grand army is getting into marching order. Yes, 
fighting order. I thought, while Elder Hartley was firing 
at every soldier of the cross that ho could find outside 


12G 


THE INTERVIEW IN THE STUDY. 


tlie Baptist camp, wliat must be liis idea of the sense of 
the hymn, sung just before his sermon, commencing : 

‘ Am I a soldier of the cross ; 

A follower of the Lamb — * 

and especially that verse, 

‘ Sure I must fight if I would reign ; 

Increase my courage, Lord — ’ 

I suppose he thinks that is our own especial denom- 
inational battle-cry, and a melodious prayer for success 
in shooting the Pedo-baptists. 

The choir must have rather tried him in the hymn of 
their own selection, at the close of his tirade, beginning : 

‘ From whence doth this union arise, 

Tnat hatred is conquered by love.* 

“ Yes Elder, let doctrines have 'their place, but let it 
be as it was on the battle-fields in the late war. In 
binding up the wounds of a soldier, I did not ask him 
first from what State or County he hailed — he was a 
wounded soldier! In working with others, I did not 
refuse my service because we differed in religious creeds 
and doctrinal views. It was the brotherhood of labor— 
the brotherhood of love. W e worked on the same field ; 
we ate and drank at the same table. It was the holy fel- 
lowship of sympathy for poor suffering humanity Nay ; 
the ijidian from the western wilderness, and tlie negro 
from the plantation, had the same care at my hands as 
the white man from my own native county in Massachu- 
setts.* Each w^as a wounded soldier. Still more, the 
w'ounded man in the rebel gray clothes w^as no longer an 
enemy, and had an equal claim for aid in his suffering, as 
the man in blue. It was the duty of true loyalty to 
zvound, and the exercise of humanity to heal. Now I 


THE INTERVIEW IN THE STUDY. 


127 


snpposo my very talk renders me liable to discipline, but 
it is your own frankness and love wliich lias emboldened 
mo to just unburden my heart. The truth is, my dear 
Pastor, when I entered the church, I had little thought 
about creeds. I knew that baptism was an ordinance of 
the church, and that those who joined the church should 
bo baptized. I saw the beautiful significance of that 
ordinance, as you described it at the last baptismal 
occasion. I had no thought of doctrine. I knew I had 
found Christ, and I loved every one wdio loved Jesus, 
with the simplicity and ardor of a brother. My former 
Pastor used to preach a great deal on Baptist doctrine. 
He was very rigid : as strong almost as Elder Hartley, 
without liis vulgarity. lie always contended that ours 
was the only true church. That for a member of our 
church to partake of the Lord’s Supper in a church of 
another faith was a matter of discipline, and. without 
repentence for and acknowledgment of sin, a just cause 
of exclusion. And, with us, he would not allow a man 
from a Pedo-baptist Church, no matter how pure his 
character or how bright his faith, to sit at the Lord’s 
table. I confess, I used often to wonder how it was> that 
the Lord who sav/ ‘ the end from the beginning ’ should 
have so fenced in an ordinance, which was at once a 
memorial of His death and* a source of spiritual vitality 
to every disciple ; knowing as He did, that, in the ages 
to come and for centuries in the history of the church, 
nine-tenths of his blood-washed disciples would have no 
fight to partake. That, indeed, they would be ‘ guilty of 
eating and drinking condemnation,’ by not obeying the 
divine command resting on every believer, ‘ Do this in 
remembrance of me — eating and drinldng condemnation to 
their own souls^ not discerning the Lord's body at the table. 


128 


THE INTERVIEW IN THE STUDY. 


‘‘By Scriptural searcliing, I found tliat in tlio qualifica- 
tions required by the Apostle, ho looked only on tho 
heart. That the man must examine himself,'^ and 
search for those inward witnessings of the spirit, which 
should enable him to see the significance and apply the 
benefits of the Lord’s death, which tho church was to 
show forth until tho second coming of Christ. 

“Now I have got, where it seems to me I can no longer 
endure, ‘ a yoke^ lohicli neither loe nor our fathers could 
hear' The scene last communion Sabbath, my dear 
Pastor, in sending out of tho house that venerable man 
of God. Deacon Saybrook — I know that in tho view of 
the church, he had no legal right — but I thought, ‘ let 
every man examine himself.’ My own father and mother, 
thought I, if they were here to-day, each with a Chris- 
tian experience of over half a century, would have been 
required to go forth with tho company of disqualified 
saints and hopeless sinners, from tho table of the Lord. 

“Understand, Elder, I do not in tho least blame you. It 
was a legitimate rendering and enforcement of Baptist 
doctrine. An equal duty rests upon every Baptist Pas- 
tor, under like circumstances, throughout the land. And 
if he fails to perform it, ho is recreant to his obligations 
as an executive officer of tho church. But how is it to- 
day ? In almost every Baptist Church on ordinance day, 
there may bo found at the table some unbaptized believer. 
Do they turn him away ? I know of churches, where, if 
such a scene as occurred in our church had taken place, 
by the Pastor’s faithfully maintaining the law, almost 
the entire church would have risen up to protest against 
the act. Now if it is tho Lord’s law, that a disciple, who 
has not been baptized, shall under no circumstances sit 
at the table, then what right has that church or its 


THE INTEETIEW IN THE STUDY. 


129 


Pastor to modifj^ or utterly overlook the divine enact- 
ment? 

“I am told, that wo are soon to liavo a brother put upon 
his trial before the church for disorderly conduct ; and 
that is our young brother Ward, who left with his 
Methodist bride that ordinance Sabbath. Is that so?’’ 

“ The Committee is appointed,’’ said the Pastor. 

‘‘And then,’* said Mr. Hart , “there is the brother, who, 
last summer, when visiting his old homo in the country, 
communed one Sabbath — or thought ho did — in the 
Presbyterian Church, sitting in the same seat with liis 
father.” 

“ Have to bo churched !” said the Pastor. “ It is law : 
and while I am Pastor of the church, I have no alterna- 
tive but to enforce the law.” 

‘‘Then again,” said brother Hart, ‘ I am told thaHhe 
World’s Christian Alliance is a going to hold its session 
in a few months, in New York. You know, there are to 
bo Christian brethren from all ])arts of the. world. Sup- 
pose ‘our great Baptist preacher,’ as wo say — suppose 
ho should come over the seas — as God grant he may— 
you know he is open communion ! His house has the 
open door / 

“Now what would wo do, if Spurgeon should bo in our 
church, on some ordinance day? And further, suppose 
that he should not take the hint and go out, when only 
‘members in good and regular standing in the sister 
churches of the same faith and order’ are invited to 
partake : I say, suppose ho should stay at the table like 
old Deacon Saybrook, what would wo do ? True, ho has 
been baptized, but^o have many in the Methodist and 
other churches. He is not of the ‘same faith and 
order.’ ” 


6 * 


130 


THE INTEEYIEW IN THE STUDY. 


“ He would have to leave,” said the Pastor, ‘‘ if I stood 
at the head o^ the table. The regular Baptist Church, 
which lets Spurgeon take his place at the table spread 
in their midst, violates its own law and gives the lie to 
the prohibition involved in its regular invitation. "Who 
is Spurgeon, any more than any other man, that ho 
shall have a license to break the law of the Lord’s house ! 
Law is law !” 

It would bo a scene !” said Mr. Hart. “ Spurgeon ! 
‘ our own great Baptist Minister,’ driven from the Lord’s 
table in our church. I think that would try the mettle of 
Deacon Eoberts himself.” 

*• You are much mistaken,” said the Pastor, ‘‘it would 
be just what the good Deacon would hke. The more 
noted the ofiender, the more glorious the laws display 
in his punishment. It would bo an opportunity to show 
the sovereign authority of the church, which the zealous 
Deacon would much enjoy.” 

Well,” said brother Hart, “ you will no doubt attend 
that grand convention of the messengers of the churches, 
in New York ?” 

‘ Oh, yes said the Pastor. “ I am looking forward 
to it with the liveliest interest. It will be a foretaste of 
heaven, it seems to me, that gathering together of tho 
saints ot God from all parts of tho Christian world. As 
much as I rejoice in tho thought of an entrance into the 
world on high,’' he added, ‘‘it seems to me, I should 
almost regret my departure for tho skies without wit- 
nessing such a prophecy and typo of the millennial day, 
as that will be.” 

So I feel,” said Mr. Hart, “ and I cannot help but 
anticipate tho close of the session of that noble assem- 
bly ; it no doubt ■will bo a solemn scene. Soldiers of 


THE INTERVIEW IN THE STUDY. 


131 


Christ, about separating for tlieir several and distinct 
fields of Gospel conflict, to meet no more until the war- 
fare is ended, and the final victory won.” 

“ Of course they will celebrate the Lord’s Supper.” 

There would be a beautiful propriety in doing so,’> 
said Elder Burden ; “ there can hardly be a doubt, but 
they will do so. You smile,” said the Pastor looking at 
brother Hart — “ what is the matter ?” 

“ Oh he replied, “ I had a vision, which forced itself 
upon my mind, at once painful and ludicrous. I saw 
brethren of the Baptist faith present in great numbers 
on ‘ that last great day of the feast.’ I saw them weep- 
ing, and heard them singing and praying in one common 
multitude of disciples.” 

“ In all their speeches, the Baptists had called all 
men brethren; had spoken of the meeting, and the 
banquet in heaven. And tlien I saw them fleeing 
from the House of God with all possible haste, for the 
announcement was made that the Lord^s Supper loas 
about to he celebrated: themselves baptized behevers, 
having rendered perfect obedience to the law of tho 
Lord’s house, yet running in every direction from tho 
holy Supper. I thought I looked back at tho table just 
as I reached tho door, and of all the preachers and lay- 
men of Baptist faith, there sat ‘our great Baptist 
preacher ’ Spurgeon, at the table, alone !’’ 

“What can we do?” said tho Pastor. “It is not the 
multitude of the saints, or tho peculiar character of tho 
company that can justify a violation of law. The statutes 
of the Lord do not change character with different lo- 
calities. As Deacon Boberts says, with so much of 
emphasis, ‘ law is law !’ “ What would you do with 

me, if I ventured to stay at that tabled” said Mr. Hart. 


132 


THE INTERVIEW IN THE STUDY. 


Precisely tlie same as I would do, if you were found 
at the table in the Presbyterian or the Methodist 
Church, in our village. I would have you brought before 
the church for trial, and if you did not recant your 
heresy and pledge yourself to a life of obedience to the 
known rules of the Baptist Church, you would be 
expelled. 

As Pastor of the Baptist Church, I have no relatives, 
no friends, no enemies. As a good Moderator of a busi- 
ness meeting knows no law but that of parliamentary- 
usage, and is -without friend or foe ; so stands the 
Minister in a Baptist Church. While I so stand, I will 
enforce the law at all hazards. If tlie law is WTong, 
abolish it : if right enforce it. If you feel it to be wrong 
—if it is too much for your heart, and that too without 
a clear distinct ‘ thus saith the Lord ! ’ — if you are too 
weak to drive your owm Christ-loving wife from the 
Lord’s table and send such an one as old silver-haired 
Deacon Saybrook out of the house of God, and from 
the table of the Lord — I say, if you were a preacher 
and this was the weakness of your nature and your lack 
of grace, you would have but one alternative, and, that 
would be to resign. 

“ I have been very much interested in your statements 
as to doctrinal position,” continued Mr. Burden ; ‘‘ I 
like your frankness. I was greatly pleased with your 
spirit, during that painful scene at the house of Deacon 
Boberts. But you ask for advice ; you know that you 
are this moment liable to the discipline of the church, 
for the views you have to-day expressed are clearly 
heretical. You, my dear brother, are well aware that 
they are contrary to the received and well-known usages 
of the Baptist Church.’' 


TEE INTEEYIEW IN TEE STUDY. 


133 


“ Then,” said brother Hart, ** I suppose I can take a 
letter to a church of some other denomination ?” 

“ No ; by no means,” said the Pastor. “ We do not, 
as you know, fellowship other branches of tlio church of 
Christ. Indeed it is the clear necessity of our faith, 
that we deny that they are indeed churches. If they aro 
churches, how can wo say that they cannot administer 
the Supper. If they can administer it, then they surely 
have aright to sit at tho_ table, and if they have aright 
to the table in one place they have a right wherever it 
is spread. You see my dear brotlier, you cannot 
take a single step without yielding the whole ques- 
tion. No ; by giving you a letter, wo give them all the 
argument.” 

“ But,” said Mr. Hart, ‘‘ did you not give the usual 
letter of dismission and recommendation^ to brother and 
sister Edwards, to unite with Spurgeon’s church ? ” 

“Yes,” said the Pastor, “ and by so doing the 
church yielded, unconsciously, the whole point, and 
made herself liable to expulsion from the Association. 
Again, my brother, can you join a church declaring 
that sprinkling and pouring are baptism 

“ But what shall I do?” asked the perplexed brother. 

‘Stay for the present W’liere you are,” said the 
Pastor. “ In no-wdse advance your peculiar views — work 
right on in the Sabbath School and elsewhere, and hide 
your timeP 

“ But what do you mean,” said brother Hart, “ by 
hiding my time .^” 

“ Oh,” said the Pastor, “ that is an old-fashioned way 
of talking, and always a great term with my father. He 
was a wonderful man to bide his time. Now at the con- 
clusion of our interview, I must recall to your mind a 


134 


THE INTERVIEW IN THE STUDY. 


question of mine as to the effect of Elder Hartley’s 
sermon upon the congregation, as far as you were able 
to judge from what you saw.” 

Mr. Hart replied, “Deacon Eoberts, and his man 
Deacon Winston, seemed to enjoy it greatly. Again 
and again, they exchanged notes, by looks and nods of 
approbation, and in frequent whisperings. Coming out 
of the church, I heard Deacon Eoberts remark to some 
one at the door, ‘ that’s what I call a sound, old-fash-, 
ioned Baptist sermon.’ For myself, I felt ashamed. 
There were a good many members of other churches 
present, and in my soul I was humbled for the honor of 
the Baptist Church. 1 do not think the mass of our 
people endorsed the sermon. I am confident, that your 
discourse in the evening on ‘Christian brotherhood’ 
drew the sting out of the morning sermon, and left the 
honey of the Gospel with the church.” 

So saying, brother Hart departed from the Study. 


CHAPTEH XI. 


Jhe 'Redding. 

^^Q^AEEIED — on the lOtli of September, 186 — by 
the Eev. W. Bukden, Pastor of the Baptist 
Church, at the house of the bride’s father, 
Almond O. Egberts, Esquire, Mr. Edward A. Hart, 
Attorney and Counsellor at law, and Miss Ellen M. 
Egberts, all of this village. 

Such was the notice, which appeared in the Evans- 
dale Saturday Evening Visitor, It was the event of the 
village, and for many days, the one all-absorbing topic 
of conversation in all social circles, and the subject of 
every variety of comment. The large committee, com- 
posed of both sexes and all ages, which may be found 
in every country village, rendered the generous verdict, 
that, take it all in all, it is a good match. Mr. Hart is 
a young lawyer of great promise, and Ellen Hart is 
an intelligent, warm-hearted, matter-of-fact girl, who 
can make bread or play upon the piano, as the case may 
require.’’ 

However, as is always the case, on such occasions, 
there was a minority report rendered by a select com- 
mittee, composed largely of the involuntary supporters 
of single blessedness. 

In this report, it was declared, that Ed Hart had 
not displayed his usual good sense in taking Ellen Eob- 
erts for a wife, and, that Miss Eoberts will learn, it is to 
be feared, that she has made a mistake in giving her 
hand to Ed Hart, if ho is a lawyer.” 

135 


136 


THE Vv'EDDING. 


The Bachelor's Club, ol wliicli Mr. Hart liad been an 
active member for about two years, beld a meeting just 
before tlio wedding, and in anticipation of tlie event, 
passed a series of resolutions expressive of the sense of 
the society. At that meeting, it was determined to 
send a letter of condolence to an association in the 
village, known as Tice Old Maid's Alliance^ said letter to 
close with the historic and glorious sentence : “ The old 
guard dies *. the old guard never surrenders !” 

It was further resolved; that the likeness of the late 
lamented brother which adorned the w^alls of the club 
room, should be encircled with evergreens, as an ex- 
pression of the regard of the club , and furthermore, 
that the club should attend the wedding of brother 
Hart, in a body. It was moreover^ unanimously voted 
that the Secretary be directed to make a suitable minute 
upon the books of the Association, in memory of the 
lamentable event, w’hich had so suddenly removed a 
valuable member ol the club. The record read as 
follows : — “ Departed this life on the \0th of September, 
186— ' 02 ir lamented brother Ediuard A, Hart, aged 27 
years, 6 months, and 4 days. Carried off by the prevail- 
ing epidemic.^' 

There is no need to describe the wedding. All -wed- 
dings are much alike ; and still each is quite different 
from every one that ever went before it, or will ever come 
after it — the Eden of matrimony, with its roses and its 
thorns * its joys and its sorrov/s. 

The Bachelor's Club was present in full force ; and, 
after the marriage ceremony was performed, they w'ent 
ID solemn procession to present their congratulations 
to Mr. and Mrs. Hart. Each brother first paused to 
kiss the blushing bride ; and then, solemnly turning 


THE WEDDING. 137 

to tlio proud bridegroom, exclaimed, A-lass, my 
brother ! ” 

One thing happened, however, which was so strangely 
sensible that it properly claims a place in this faithful 
chronicle. The “happy pair,’’ instead of making a 
precipitate retreat from the village immediately after 
the marriage, by the fastest train, and never stopping 
until they had travelled “from the rivers to the ends of 
the earth,’’ at the close of the evening entertainment 
went but a few streets away to their own furnished 
home, and began the common sense life of keeping 
house.’’ 

The Baptist Church, the next Sabbath morning, was 
crowded with all the young people of the village at an 
early hour, to hear the Gospel, and see Mr. and Mrs. 
Hart. 

The Pastor “ improved ’’ the occasion by preaching a 
sermon upon the true relaiion of married life. 

The discourse was a plain and most appropriate set- 
ting forth of the duties devolving upon husband and 
wife, closing with a fervent exhortation to all present to 
so live, that when life’s journey is ended, they might 
enter into the bright land beyond the river, where 
are neither married nor are given in marriage^ hut are 
angels,'^ 

When, in the sermon, the preacher quoted Paul’s say- 
ing, “ be not unequally yoked with unbelievers,” Deacon 
Boberts cast a glance of satisfaction at the new married 
couple, and then looked up again at the preacher with an 
indescribable look of mingled mirth and solemnity which 
said plainly, a hard sentence for a minister with a Pres- 
byterian wife, and a Deacon with a Methodist wife. 

When the Minister gave the apostolic injunction 


138 


THE WEDDING. 


which, quite unlike the first read, had positive reference 
to the marriage relation, viz : — ‘‘ If any brother hath a 
wife that believeth not, and she be pleased to dwell with 
him, let him not put her away. How knowest thou, O 
man, whether thou shalt save thy wife ?” — there was a 
very solemn nod of the Deacon’s head, as he whispered 
to himself, ‘‘ there you have it!” There was at once 
resignation and hope in the scriptural declaration. He 
saw, that with the apostolic sanction coupled with a good 
supply of honest, every-day love, there was more than a 
possibility for the Deacon of a Baptist Church to live 
peaceably with a Methodist wife. Yet, if the good man 
had been asked to carry the doctrine to the point of its 
application to the Pastor’s matrimonial relation, his faith 
would have failed him. 

First of all, he would have argued that while Papal 
celibacy was not justified by Scripture ; still, with Paul, 
it could be said that it was better for a Minister not to 
marry. An unmarried Minister could give more time to 
the church : and still more important, he could be pro- 
cured for a less price, and all the extra money now laid 
out on a Pastor’s family could go to the sacred cause of 
homo and foreign missions. 

He indeed proposed, when the pulpit was vacant and 
the church was ‘‘looking about” for a man to ‘* go in 
and out,” before the Baptists of Evansdale, and “ break 
the bread of life ” to every regular Baptist in the village, 
that a notice should be inserted in the Visitor after this 
manner Wanted, a Pastor for the Baptist Church of 
Evansdale, who is unmarried, and whose zeal in 
Masters cause will male him to labor in the Gospel field 
for a small salary. 

This was voted down in the regular business meeting of 


THE WEDDINC.' 


139 


tlio cliurcli, but tbo debate wbicb took place would make 
a curious chapter in this book. Deacon Winston made 
a violent speech in favor of the publication of such a 
notice, saying that it was a sad and every-day sight to 
see a Minister’s family really robbing the Lord’s treasury. 
He declared, that he had no doubt that there were men 
this day groping in the darkness of heathenism, who' 
W’ould bo standing in the true light and knowledge, if it 
were not a lamentable fact that money was appropriated 
all over the land to the support of Minister’s wives and 
children — money, which otherwise would have gone to 
the help of our missionaries in foreign lands. When the 
matter came to a vote, with three exceptions, all the 
married people voted against the resolution, and so did 
three or four hopeless old maids, and two bachelors, who 
had long since passed into “ the sere and yellow leaf ” 
but, all the unmarried people voted for it. 

A brother Sanborn proposed the following substitute : 
— Wanted^ a live man of God to preach the Gospel in the 
Baptist Church in the village of Evansdale* The laborer 
is ivorthy of Ms hire, 

Yoted down by a strong vote. 

The notice finally took this shape ; and, after three 
months’ weekly publication, was answered by the accept- 
ance of a call by the present Pastor : — 

Wanted^ a good Minister of the Gospel — of small 
family, or unmarried — to assume the pastoral office in 
the Baptist Church of Evansdode. 

A sharp contention sprang up ; a lively debate, in 
which many took part ; the question being as to what con- 
stituted a “ small family.” No positive conclusion was 
reached however, other than that it was a relative term 
of somewhat doubtful character. 


140 


THE WEDDING. 


But, as I was saying, Deacon Boberts was clear on 
tbis point — dropping the policy of ministerial marriage 
— that a preacher of the Gospel had no right to take as 
a companion a person of another religious faith. For 
he reasoned that the wife, equally with the husband, was 
the property of the church during the pastoral relation. 
He claimed, moreover, that ho had plain Scripture for 
this, and with an air of triumph, quoted, ‘‘ye are not 
your own” — ever adding, ‘‘ there you have it !” 

At the close of the service that morning, as Deacon 
Boberts met the preacher, he remarked, “ enjoyed the 
sermon amazingly. "Very timely. Elder! Yery timely 1 
Hope not only my son-in-law and my daughter, but all 
the married people in the house this day will profit by 
it. Must confess though. Pastor,” he added, “ if it had 
not been Lord's day, and in the meeting-house at thatj I 
should have laughed a little when you came to the 
quotations about marriage. All right I Truth is truth I 
Oh, Pastor ; you should have heard Elder Hartley on 
that passage — ‘ unequally yoked with unbelievers.’ You 
know argument is his forte, and that he is tremendous in 
handhn' the Scripter. I couldn’t but think of our two 
wives, while he was preaching, much as a man under a 
shelter would think of people who were out in the 
storm.” 

But,” asked the Pastor, “ to use your own figure. 
Deacon, did you not get somewhat of the storm yourself^ 
considering your relation to that good Methodist woman 
in your house ?” 

“Well, Elder,” replied the Deacon "with evident 
embarrassment, “though I didn’t get the heft of the 
shower, bein’ right in doctrine you know, still I own up 
that the rain did leak through a little that day, and that 


THE WEDDING 


141 


I was som<?wliat touched. ’Well,” ho continued, looking 
at the new married couple as they passed down the 
aisle, they are well yoked, and, if I do say it, they arc 
a likely team. And yet do you know, Elder, (this is no 
time or place to talk about it,) but I am a little disturbed 
in my mind touchin’ the actual, doctrinal position of 
brother Hart. I knew nothing positive in the matter : 
if I had, I would have made them put off the wedding I 
until the question was settled.” 

“Do you think he is right?” asked the Deacon of the 
Pastor. “ Ty^hen brotlier Hartley was here, I told him as 
much as that I was afraid that brother Hart was getting 
tainted like with these “liberal” sentiments, that’s goin’ 
around and disturbin’ the peace of our Baptist Zion.” 

“ I am not fully prepared to answer you at this time,” 
said the Pastor. “ 1 can only now say, that brother Hart 
and sister Hart must be judged by the law and usage of 
our church.” 

“ There you have it !’’ replied the Deacon.^ “ Truth is 
truth! As a Deacon oi the church,! have no daughter. 
You know. Elder, that we officers are watchmen upon the 
walls of the spiritual Jerusalem, and guardians of the 
sacred gates. Yes, and more than this ; we must sit in 
judgment to punish the offenders, and by no means clear 
the guilty. ^ There you have it 


CHAPTER XII. 


,^R. AND JvIrS. JIaRT at THE J^ORD'S JaBLE 
IN A pONGREGATIONAL j^HURCH. 

jg^ ETER some montlis of their married life, and when 
the little village of Evansdale, having wearied in 
talking of the event, was quietly waiting for the 
next sensation, Mr. and Mrs. Hart concluded to set off 
upon their wedding tour, to spend a couple of weeks 
sight-seeing in New York. 

The first Sabbath morning after their arrival, they 
resolved that they would vary their religious habit, by 
going, for once, to a Pedo-baptist Church. 

So Mr. Hart took the paper and looked over the long 
list of services in various churches, and finally decided 
to go to a church, which never is found under the head 
of “ religious notices.” There was no difficulty in mak- 
ing the way to their chosen place of worship ; for, having 
crossed over the ferry to the ‘‘ City of Churches,” they 
just went with the crowd until they came to a large, plain, 
brick building, into whoso every door the people were 
pouring that morning. 

Through the courtesy of a man with a rose in the 
buttonhole of his coat, they were conducted to a conve- 
nient seat in the gallery. 

‘‘ What a sight ! ” exclaimed Ellen, as she looked below 
and around upon the multitude assembled. Every seat 
occupied, and the aisles crowded — people sitting, upon 
142 


THE SUPPER IN A CONGREGATIONAL CHURCH. 143 

the pulpit steps and standing in the door-ways and 
passage-ways of the house, close as grain in a fruitful 
field, while the great bouquets of fresh-plucked blossoms 
upon the preacher’s desk, breathed over the vast assem- 
bly the fragrance of a flower garden, the breath of God. 

‘‘ It must be some special service,” she whispered to 
Mr. Hart, ‘‘ and from the blossoms in the pulpit, I think 
there is to be a wedding.” 

No ; ” replied her husband, ‘‘ it is always so. For a 
quarter of a century, every Sabbath morning and even- 
ing, winter and summer, rain and sunshine, the same 
sight, the flowers upon the pulpit ; and the same preacher 
before that little desk, with three thousand people gather- 
ed to hear him, and only three thousand, because of the 
limits of the audience room.” 

“ Why then don’t they build him a larger house ? ” 
she asked ; “ although, there are here nearly or quite 
double the entire population of our village.” 

‘‘ No doubt,” said Mr. Hart, the church would do so, 
if they knew that the life of the minister would be length- 
ened out. For, if he should die, there is no man of all 
the noble preachers of the land, who could, in every 
respect, fill his place in that pulpit.” 

The service commenced with the music of the great 
organ, and singing, by the choir, of a familiar hymn to 
an old tune, in which the people joined. The supplica- 
tion and the sermon succeeded. It was an eloquent 
discourse, which held the multitude spell-bound for over 
an hour. The subject that morning was gospel liberty t 
founded upon the text in the Gospei of John : — Ye 
shall know the truth, and the truth shall make you free. ’ 

At the close of the sermon, the Lord's Supper W’as 
administered. The invitation was — to all who loved the 


144 the supper in a congregational church. 

Lord Jesus Christ and lolio Relieved that His hlood had 
cleansed their hearts from sin. 

While the communicants were taking their places at 
the table, a solemn consultation occurred between the 
two Baptists, from Evansdale. Mr. Hart whispered to 
his wife, “does that mean us, dear?” “Ed, we do love 
Jesus,” she replied. “It is the old question, Ellen,” 
said the husband. “ If this is a church of Christ, it has 
the power to spread the Gospel feast, and therefore this 
table before us is the Lord’s table ; and we, being the 
Lord’s disciples, and having rendered obedience to the 
Lord’s law, have a right to take our seats, and eat and 
drink at the memorial banquet, whenever and wherever 
it is spread.” “ What will we do,” asked the wife, while 
visions of Evansdale Baptist Church and her stern 
father, Deacon Eoberts, rose before her eyes. “ It is 
clearly against the law and usage of our church.” 

“ True replied the husband, “but as Peter said to 
those who would forbid his speaking for Christ : — 
‘ whether we shall obey God rather than man, judge ye.’ ” 
“But many here, the majority of this people, have 
never been baptized as we understand the ordinance,” 
said the hesitating wife, “ and have we a right to sit with 
them at the Lord’s table ? ” 

“Does their disobedience annul our right?” asked 
the husband. “Is not the Master’s command iq^on us, 
— ‘ Do this in remembrance of me ? ’ May we not bo 
justly counted among the disobedient, by going away, 
while the authoritative voice of the blessed Saviour calls 
to us from the table, ‘ Do this in remembrance of me ? ’ 
If it is not the Lord’s Supper, we violate no law by 
remaining, for then the whole matter is reduced to tlio 
simple act of eating a small piece of bread, and tasting 


THE SUrPER IK A CONGREGATIONAL CHURCH. 14:5 


wiiiG from a cup ; and tlie last resolves itself into a tern-, 
perance question, wliicli does not belong to this discus- 
sion. On the other hand, as I said before, if it is the 
Lord’s Supper, what man, or what law of man’s enact- 
ment, is to forbid our exercise of a privilege, extended co 
you and me by the Lord of the feast ? *Ii is God that 
jiistifietli! Who is he that condemneth? It is Christ that died! 
Tell me, that I shall not enjoy the light of day, because 
some man v/ith impaired vision cannot behold the sun ! 
Tell mo that with my healthy lungs I shall not breathe 
the common air, because some poor consumptive has to 
cover his mouth with a screen ! Forbid my eating 
and drinking when hungry and thirsty, because 
some man at my side is unworthy ! but, let no 
man, or assembly of men, dare to stand between my 
hungering and thirsting soul and a feast spread by 
my Saviour Himself. Surely, Ellen, the effrontery 
and tyranny of Papacy itself, never attempted a 
greater violence than that upon the conscience of men ! * 
‘ The Spirit and the Bride sa}^ come ! and let him that 
heareth, say, come ! and let him that is athirst, come. 
And whosoever will, let him take of the water of life 
freely.’ This feast of the Lord, Ellen, is Christ’s own 
publication of that fountain of living waters. Having 
drank of the water, may we not taste of the wine ? ‘ The 
Spirit and the Bride '—the Church — ‘ say, come ! ’ The 
Baptist Church of Evansdale says, stay away 1 ‘ This do 
in remembrance of me,' says the Law Giver of Israel. 
You do it at your peril, says the Baptist Church of 
Evansdale. ’ 

“Wo shall be turned out of the church,’’ said the wife. 

“Not out of the churchf my dear,” replied the 
husband. “The one hundred and eight members of 


14G THE SUPPER IN A CONGREGATIONAL CHURCH. 

Evansdale Baptist Cliurcli cannot do that. Our Lord and 
Saviour will not turn us out of His house, for obeying Ilis 
invitation and eating at Ills table : w^e are really turning 
Mo the church. 'Ellen, Tve must now go to the table or 
leave the house ; which is it, my dear ? The Bible, or 
the Baptists? Evansdale, or the Evangelist ? ” 

No more was said, but silently the two disciples joined 
the company, and sat together that day in the “ heavenly 
places in Christ Jesus; eating and drinking condem- 
nation to their own souls,” as Elder Hartley would say. 
Now, while they are at the feast, you and I, reader, will 
have a little talk of our own. 

The representatives of almost all, if not all the evan- 
gelical churches, are in that great company of commun- 
icants; and here and there, no doubt, some humble, 
trusting, Christ-loving soul, may bo found, wEo never 
has openly joined any branch of the visible church, but 
yet is a member of that church “ named in heaven and 
on earth.’' Perhaps timid and shrinking, nay, it may 
be misunderstanding the duty of every disciple to unite 
■with the people of God, and thereby to give the -^^orld 
and the church the benefit of an open testimony of a 
follower of Jesus. 1 s?.y, I can imagine some such per- 
son ai that table. Again there is one, conscious of the 
great test truth — full love to Jesus — who can give no 
date oi his conversion. Indeed, he is ignorant of any 
experience, such as he has heard related by men stand- 
ing before the church. Influences, to himself perhaps 
unkno-v^m, have been gently working for months and 
years in his heart and life. Possibly, some long 
forgotten incident in the life and tender teaching of 
a godly mother : the fact forgotten, the outward circum- 
stances vanished, but the spiritual pdwxr silently and 


THE SUPPER IN A CONGREGATIONAL CHURCH. 147 

steadily at work accomplisliing God’s purposes of grace 
and mercy upon tlie soul. And now, at the table, he 
may not be in the clear, distinct light of broad day ; it ig 
rather grey dawn with him. The great headlands and 
hills of truth are but half seen, and look, no doubt, quite 
different from the sharp outline and distinct shape, which 
they will assume, when the sun, now published only by 
faint streaks in the East, shall have risen high up in a 
cloudless sky.* lie does not fully understand Christ as 
his Saviour ; but ho is stirred with a longing for that 
whmh the world with its wisdom and its philosophy 
cannot bestow. The prophet calls the Messiah, “ The de- 
sire of all nations.’’ The need / the great necessity ! This 
man feels this. "Why is he at the Supper? Simply 
because, by this new gravitation of his soul, ho is irre- 
sistibly drawn to the place, where Christ as the Saviour 
is manifest. He ought to be at the table. Ignorant? 
Yes, ignorant! Ho knows enough, however, for the 
present necessity : ho knows ho is ignorant, and that is 
a great attainment. He cannot set forth and explain 
the philosophy of salvation.*" nor has he any clear idea 
of how the sacrifice on Calvary met the demands of the 
law. Then, says some one, he ought not to eat, for he 
does not ‘ discern the Lord's hody at the table' In one 
sense, he does not ; and I somewhat question, dear 
reader, whether you yourself do fully understand the 
holy mystery of that table. But this ho knows, that 
that table with its broken bread and poured wine tells 
the story ol the cross, how Christ died for sinners ac- 
cording to the Scriptures.” It is to him a soul-banquet, 

* “ I do not remember any precise lime when I passed through any rpecial 
change of purpose or heart, but there is going on ia me a process of crystal- 
izalion.” — Auraiiam Lincoln. 


148 the supper in a congregational, church. ! 

and in a way quite beyond liis understanding, it meets'] 
and satisfies tlie inward hungering and thirsting of his;,i 
spirit. 

But is it policy to allow a person not a member of the '• 
church to go to the Lord’s table? you ask. Well, a great i 
deal can bo said on that. -There niay bo a necessity for 
the power opposing, to show by what authority they may ' 
either .alloiu, or dis-alloio, in the matter of any soul’s i 
approach to the Lord’s table. I am free to say, that it i 
should be the teaching of all pulpits, that the first act of . 
a man conscious of the work of grace upon his -soul, 
should be to join some branch of the church of Christ, ‘ 
whose declarations of doctrine are nearest to his under- 
standing of revealed truth ; and where he can do most ' 
for the Lord who bought him. He has advantages of i 
labor in the church, which he cannot have out of it. Ho i 
at once imparts and receives strength, by the concert of | 
action consequent upon church organization. There is 
protection too, in its watchful care, and strength in its i 
fellowship. A man may be a Christian, outside of the ! 
church : he may not bo a Christian, in the church. 

I find a violet on the common highway, quite beyond i 
the garden walls. It is a violet, and must be a violet any- i 
where. It could bo no more than a violet, in the garden. ' 
Then, why should it bo in the garden ? where is the i 
necessity? The garden is the best place for it : it may 
bo trodden under foot where it is. There will be times, 
too, when it will need the especial care of the gardener, 
which it cannot have by the roadside. But it is a violet 
on the highway, nevertheless. So, on the other hand, 
there may be a weed in the garden ; and the fact that it 
is in a place appropriated to blossoms, and known as a 
flower garden, makes it none the less a weed. Indeed, 


THE SuPPER IN A CONGREGATIONAL CHURCIJ. ±40 

by contrast witli all the floral wealth of the garden in 
j which it stands, it looks worse than it would outside the 
gate in the common fellowship of kindred weeds. Being 
. in the garden does not make a weed to bo a violet : being 
out of the garden, does not make a violet to bo a weed. 
More than this, it would be a very poor argument for 
the roadside violet to make, that because there is a weed 
in the garden where it ought not to be, it will not let the 
gardener transplant it from the wayside where the weed 
ought to be, to the garden, where the weed ought not to 
bo, and which is its own home, because it is a violet and 
not a weed. 

Gardens, dear reader, are a necessity for the growth 
of blossoms ; and churches are a necessity for the growth 
and perfection of Christians. 

But let us see if the violet has not a little wholesome 
theology, touching the question of outsiders — as an 
exception, if you choose — in the matter ot partaking 
with church members at the Gospel feast. If you had a 
garden flovrer grov/ing just without the gate, and the 
gardener was watering the plants within the enclosure, 
'would you not tell him to give a drink to the beautiful 
^‘proselyte of the gate?’’ Now, suppose he should 
' refuse, which ho 'would have no right to do if you owned 
ii the garden, and not the garden only but the roadside 
j too : for it is 'sv'ell for him to remember that he is the 
I hired servant and not the lord of the garden — but, as I 
5 said, let us suppose him to say, “not so, my lord! For 
I have always been taught to believe, that plants outside 
j cannot bo garden flowers, but weeds. ’ Now, methinks the 
i lord would answ^er the presumptuous gardener saying, 

' the violet is its own proof of my planting ; and what thy 
j lord hath called a violetj that call not thou a ivcecL The 


150 THE surPER iia a congregational church. j 

blossom, inside or outside, in the time of its thirst is 
within the wide compass of my proclamation, made to 3 
flowers wherever found: — ‘Drink ye all of it.’ Water'! 
it now, for it is a blossom ; and, at some early day, take j 
it up and give it the advantage of a place in tlie garden, i 
for it is indeed a garden flower.’’ That would bo the | 
Gospel according to violets, and I think it would bo the | 
Gospel according to Matthew, Mark, Luke and John, 
What say 3’ou reader ? 

I am inclined to think, that Christ has a great out- : 
side Church ; and, to return to our figure just used, I 
believe that the servants might pick a largo bouquet of . 
veritable blossoms, quite beyond the regularly built 
garden walls. It has always been so : man has ever 
fallen short of the true figures, in taking the census of 
the spiritual Jerusalem. ■ 

Hear Paul, in liis letter to the Eomans : “ Wot ye not 
what the Scripture saith of Elias? How ho maketli ' 
intercession to God against Israel, saying. Lord, they ; 
have killed thy Prophets, and digged down thine altars ; 
and I am left alone, and they seek my life. But what | 
saith the answer of God unto him ? I have reserved to 
myself seven thousand men, who have nqt bowed the ' 
Imeo to the image of Baal.” i 

Let us read a few verses from the book of ^Numbers : — i 
“ And the Lord came down in a cloud and spake unto 1 
him (Moses) and took of the spirit that was upon him, j 
and gave it unto the seventy Elders ; and it came to pass | 
that wlien the spirit rested upon them, they prophesied j 
and did not cease. But there remained two of the men ' 
in the camp ; the name of the one was Eldad, and the 
name of the other Medad : and the spirit rested upon 
them, and they were of them that were written but went 


!i THE SUrPEE IN A CONGEEGATIONAL CHUECH. 151 

i not out into tlio tabernacle : and they prophesied in the 
camp. And there ran a young man and told Moses and 
said, Eldad and Medad do prophesy in the camp. And 
Joshua, the son of Kun, the servant of Moses, one of his 
young men, answered and said, my lord, Moses forbid 
them. And Moses said unto him, enviest thou for my 
sake? Would God that all the Lord’s people were pro- 
phets, and that the Lord 'would put his spirit upon 
them.” 

And then you remember, that the disciples once found 
some members of the outside church, and that they 
positively forbade them to work wonders in the name of 
their Lord. Nay, more : they were so proud of this act 
of misguided zeal, that they hastened to tell the Lord of 
it. Let us read it as found in Mark’s Gospel : — And 
John answered him, saying. Master, we saw one casting 
out devils in thy name, and he followeth not us ; and we 
forbade him, because ho followeth not us. But Jesus 
said, forbid him not ; for there is no man which shall 
do a miracle in my name that can lightly speak evil of 
mo. For Jig that is not against us is on our ])artr As good 
Deacon Eoberts would say, “there you have it.” The 
blindness and bigotry of a disciple — and the loving John, 
at that — who wmild not let a man dispossess some poor 
being of a devil, because in his estimate ho was not iq 
the regular church, stand in strange contrast with the 
light and liberty of Christ, giving holy fellowship to all 
men overywvhero who act in His name. 

I have heard a good story somewhere, of an old- 
'woman, who was present one evening in a Baptist Church, 
as a candidate for membership v/as giving in his experi- 
ence before the church. It seems, the Pastor thought it 
necessary to ask the man a great many theological 


152 THE SUPPEE IN A CONGEEGATIONAL CHUBCH. 

questions, by wbicb he at onco showed his own knowl- 
edge of the doctrines of the church, and also tested the 
wisdom of the candidate. It is quite likely, that beyond ( 
all this he availed himself of the occasion to discover to ; 
any church neighbor, or any man of the world happening 
to be present, the great and sure foundations of the 
church. 

At the close of his examination of the candidate, he 
gave the usual privilege to any member of the church to 
ask such questions as ho or she might think proper. 

There w^as a long pause for the catechising by the 
Minister had been so exhaustive that there seemed to bo 
nothing more to say. But after a time of awkward 
silence, the old woman, who was ignorant in the wisdom 
of the world and the knowledge of the schools, but wise 
in heavenly things, ventured to remark, looking at the 
Pastor, ‘‘ if I might say a word, I w^ould really just like 
to ask the young man one question.” 

“ Speak, on, mother said the Pastor. 

‘‘All the questions asked by the Pastor,’’ she continued, 
“were good and learned, and no doubt needed to be 
asked, though such a poor, ignorant woman as I am, 
couldn’t understand them all. But ” — turning tow'ard 
the candidate — I’d like to have you tell me one thing : 
when you hear the name of Jesus mentioned — when you 
read in the Scripture, or when the preacher tells you 
how the dear Saviour died for sinners on the cross, and 
how ho bought heaven for all w^ho will believe on his 
. name, no matter W’ho or what they be — is there some- 
thing away clown in your soul that keeps a sayin’ : Glory ! 
Glory ! Glory ! If there is, I guess you may jino.’’ 

That is it, to my mind. 'Whether that “ glory ’’is a 
faint whisper or a shout, it is the “ Christ formed within 


THE SUPPER IN A CONGREGATIOiCAL CnURCH. 153 . 

US the hope of glory.” It is the “ glory” begotten at 
the foot of that cross accessible to every sinner, and the 
common" watch word at that table approachable by every 
saint ; world-wide removed from all bodies of theology, 
and in holy, vital contact with the body discerned by 
every eye of faith at the Lord’s table. 

Let us cast our eyes over that multitude of guests now 
seated at the feast of the Lord. According to the 
straightest sect of our Baptist faith, that is not the Lord’s 
Supper ; but rather a solemn mockery by a company of 
ignorant, wilfully ignorant, and therefore responsibly 
ignorant people. True, they may discern the Lord’s 
body’’ broken for them. They do! But they do not 
discern the Lord’s baptism, 

Fifteen hundred at the table, and no doubt the most 
of them having faith in Christ. "With some, that faith 
is bright and clear ; while others are only in the dawn 
of the day of Christ. Some are able to sing : 

“ How firm a foundation, yc saints of the Lord, 

Is laid for your faith in Ills excellent word.” 

Others give voice to a trembling soul with Newton’s 
hymn : — 

‘•Lord, decide the doubtful case: 

Thou, T»^ho art Thy people’s sun, 

Shine upon Thy work of grace, 

If it be indeed begun 

“ Let me love Thee more and more, 

If I love at all, I pray ; 

If I have not loved before, 

Help me to begin, to-day. 

Fifteen hundred souls that havo knelt at the '^samo 
cross — been cleansed by tho same blood — havo been 
baptized in the same spiritual baptism ; and, if tho angel 
7 “ 


154 the SUPPEll IN A CONGPvEGATIONAL CHUPvCn. 

of death should hover over that table now, all the goodly 
company would be sitting in the temple of God, guests 
accepted, at the heavenly banquet. True ! says every 
noble-hearted Baptist — glorious truth ! Thank the Lord, 
Elder Hartley is no fair representative of the great Baptist 
pulpit; neither is good Deacon Boberts a true and 
faithful impersonation of the wide. Baptist pew, with its 
twelve hundred thousand occupants. Yes, reader, ask 
the question of the Baptist Church to-day, as to the 
hundreds of thousands of Pedo-baptists gathered at the 
Lord’s table, spread throughout the land — ask, in the 
language of one of the Elders seen by John, in Apocalyp- 
tic vision, saying: — who are these which are arrayed 
in white robes ? And whence come they And a 
voice from the thousands and hundreds of thousands of 
the Baptist Church would be heard, like the lifting up of 
the voice of many waters: — “These are they who have 
washed their robes, and made them white in the blood 
of the Lamb.” But ask again : — Have they the right to 
celebrate the death of Him in whose blood their robes 
have been purified? And an answer of no doubtful 
emphasis would reply: — “No! Eor their bodies have 
not had the washing of water. The rite of baptism can 
alone give this multitude of white-robed saints a right 
to the Calvary banquet.” 

Fifteen hundred saints now feeding at that table— if it 
bo the Lord s table — and, of the whole company, only 
brother and sister Hart, of the Evansdalo Baptist Church 
with a right to the Supper at all ; and themselves, having 
no right to sit with any company but Baptists ; and 
nowhere, this side of heaven, but in a regular Baptist 
Church ! Fifteen hundred saints : and fourteen hundred 
and ninety-eight eating and drinking unworthily, because 


THE SUPPER IN A CONGREGATIONAL CHURCH. 155 

of disobedience ! And, meanwliilo, presumptuous brother 
and sister Hart themselves incurring a guilt, which will 
cast them out of their own church ; having this day sat 
together with the assembled multitude of saints at the 
table of the Lord, in a Pedo-baptist Church. 

Put say you, our church is not so strict as that : then 
I answ^er, your church does not enforce the law. 

If the law is right, enforce it: if wrong, abandon it. 
It was a fair and proper exercise of Baptist law, for 
Evansdale Church to turn Deacon Say brook from its 
table, because of his anworthiness — not having been bap- 
tized. It is an equal duty devolving upon that church 
to discipline yonder brother and sister, feasting this 
moment at the Gospel banquet, for partaking with the 
unbaptized in the Congregational Church. 

Your faithful Pastor would say, if he found you in such 
a Pedo-baptist enclosure : — “ Come out from among themi 
and he ye separate though I hardly think he would 
complete the Scriptural sentence, — ^Houcli not the unclean 
thing i** 

But see ! the Supper is concluded : and now they 
sing:— 

All wlio bear the Saviour’s name, 

Here their common faith proclaim 
Though diverse in tongue or rite, 

Here, one body, we unite : 

Breaking thus one mystic bread, 

Members of one common head.” 

Ho-w, behold them going their several ways. How 
different their homes and their lives. The men of differ- 
ent faiths still the same in doctrine, as when they 
gathered at that table : doing more in tho separate 
organization to which they belong than could be 


156 THE SUPPER IN A CONGREGATIONAL CHURCH. 


accomplished by the miracle of an entire unity of thought 
and creed. The Presbyterian is still a Presbyterian ; 
the Methodist no less a Methodist; the Episcopalian 
who has generously strained his creed a little, to-day, is 
still a true Episcopalian; and those two Baptists yet 
believe, with the writer of these lines, that b aptism is 
only by immersion. But they have all sat together this 
day beneath the cross, a beautiful, living picture of tho 
banquet beyond the river; the heavenly feast reflected 
upon the earth. 

In the next chapter, we will listen to tho talk of tho 
two daring rebels, who have incurred tho wrath ,of tho 
Baptist Church in Evansdale. ^ 


CHAPTER XIIL 



yHE Question of JI^onscience. 

^R. and Mrs. Hart, coming forth from tlio church, 
had but little conyersation, as tliey walked down 
fo the ferry. 

As they said afterward, in looking back to that day, 
“ we forgot to talk.’* Like poor old Deacon Say brook, 
at the Baptist Church in Eyansdale, the day of the com- 
munion, they wxre feasting in the Lord’s house, 
“beyond the river.” Though silent, still their counte- 
nances certainly did not show the consciousness of sin ; 
but instead of the look of persons coming forth from 
some place of forbidden pleasure, they had an air of con- 
fidence and spiritual hilarity, which showed that if their 
act of communion had been a service of sin, they were 
so far led captive by Satan, as to rejoice in iniquity. 

When they reached their room at the hotel, the hus- 
band was the first to break silence. “ Well, my dear ! ” 
he exclaimed. 

“ Well,” said Ellen, “ well, Ed ! ” 

“ This is a great day to us,” said ho. 

“ It will bo a memorable one, at least,” responded the 
v/ifo. 

You moan,” said Mr. Hart, “ as to the deal of our 
church with us both, for Ihis violation of Baptist law.” 

“ Churched sure as the world, Ed ; ” responded Ellen. 
^‘They will probably hear of it, though I saw. no one 
from our village at the table ; did you ? ” 

157 


153 


THE QUESTION OP CONSCIENCE. 


“ Didn’t I ? indeed I did ! ’’said the husband. “ Dea- 
con Roger’s son, with his bride, was there — she that was 
Mary Palmer, you know — both members of the Presby- 
terian church.” 

“You don’t say they were sitting at the table!” 
exclaimed Mrs. Hart. 

“ I do say it,” said Mr. Hart, “ whether they saw us 
or not, I don’t know. They sat two seats directly in 
front of us at the table, and must have been close behind 
us coming down the aisle.’’ 

“ See us ! ” exclaimed Ellen ; “ yes, and know us too.’’ 

“ But there was such a crowd, my dear,” said the 
husband. 

“ Never you mind, Ed, Mary Rogers would know mo 
by my hat, if nothing else.” 

“Well,” said Mr. Hart, “the vrhole matter is out, 
that’s sure. Do you care, Ellen ?’’ — looking her steadily 
in the eye. “ Do you care, my dear ? ” 

“ No ; ” said she, “ as a matter of principle, a clear 
matter of light, I do not care a farthing who knows it. 
I feel no guilt — my conscience approves it ail.” 

“ That is my case exactly, Ellen,’’ said Mr. Hart. “ It 
is one of the greatest days of my life 1 The sermon on 
‘ Gospel liberty,’ was worth a journey from Evansdalo to 
Now York and Brooklyn to hear. So simple ! so free from 
pulpit mannerism, and mock sanctity 1 How ho unfolded 
truth after truth : how the smile of God, reconciled in 
Christ, beamed and glowed through it all.” 

“And I noticed,’’ said Mrs^Hart, “that although it 
v/as ordinance day, ho made no effort to show forth his 
own particular creed ; nor did ho labor for an hour to 
prove that he was liberal, and did actually love all 
Christians, it ho did differ with them in doctrine. Ho 


THE QUESTION OF CONSCIENCE. 


159 


just seemed to take it for granted, that everybody knew 
that he loved all who loved Jesus, and he knew that there 
would bo an exhibition of ‘ Gospel liberty ’ and liberality 
at the close of the discourse.’’ 

“ That’s it, Ellen,” responded the husband, “ ho did 
not preach eloquently for an hour on the fellow'ship of 
the saints, and, at the close, send a third of the entire 
company of believers av/ay from the Lord’s table, by 
way of illustration of this doctrine.” 

“ Yes ; ’’ said the wife, and then, when ho thought it 
was safe to commence the Supper, be obliged to stop 
with the holy words upon his lips, and his hands upon 
the emblem of a Saviour’s broken body — stop in order to 
remove a silver-haired old saint, fifty-five years a pil- 
grim toward heaven, that his presence might not con- 
taminate the true disciples in celebrating the Lord’s 
death. Oh, Ed ! I shall never forget that scene, to my 
dying day. Heaven forgive me, if I am wrong, as I said 
at the close of the Supper ; just contrast that scene at 
the commencement of the feast, wdth what we have this 
day witnessed. My godly mother, too! better than I 
ever can be this side the heavenly gates, Ed ; mother, 
whoso love for Jesus has burned in one steady flame, 
brighter and brighter, for more than half a century ! she, 
going down the aisle, as though she was without God, 
and wdthout . . . . Ed ; ” she continued, bursting 

into tears, “I know I am foolish! I can’t help it! I do 
love my father ; he is a stern, earnest man of God : ho 
loves Jesus in his own strong, unsympathetic way. Yes ; 
there is, too, a tender nature hid in his heart. But, for. 
him to say tliat it was right — ” 

“ There dear,” interposed Mr. Hart, “ w^o shall spoil 
the Supper in Brooklyn, by remembering the one in 


IGO the question oe conscience. 

Evansdale. Let us get back to where we turned off.” 

“And so we will said Ellen, “ but you know I 
couldn’t help it. My dear mother unfit — ” 

“ There you are again,” said Air. Hart. 

“ Well, well, dear,” said Ellen, “ do you talk me back 
again from Evansdale to Brooklyn.” 

“ Bid you see,” said Mr. Hart, “ the poor, evidently 
very poor woman, sitting just the next seat in front, to 
our right ? I could not help but notice her ; there was 
such a look of sorrow and of triumph mingled in her 
face. I think she was a widow, by her dress. She had 
evidently drank deep and long of some bitter cup, and was 
in need of all the tender, blessed ministry, which it is in 
the power of the holy Supper to impart. My whole soul 
was in the ordinance ; and yet I saw that woman again and 
again, and my own devotions, so far from being lessened 
or in the least disturbed, were, on the other hand, posi- 
tively increased by her manifest benefit at the table. 
You know when the preacher was speaking of the 
spirits of the departed, as possibly near us at the table, 
I observed, that then this woman looked as though she 
saw in ‘ through the gates, into the city.’ ” 

“ My dear,” said Ellen, “ the minister spoke as though 
he thought it possible for those who have loved us on the 
earth, and have gone to heaven, to return and visit us, 
especially in the hour when wo are most spiritual — near- 
est Christ.” 

“ I don’t know, of course, Ellen ; I don’t know,” said 
Air. Hart : “it is being wise, x>erhaps, beyond what is 
written, but it helps the table to mo to think that it is 
even possible for my glorified father and mother to be 
near, very near, when I am in so holy a place, as the 
banqueting chamber of their Lord and mine. Bo you 


THE QUESTION OF CONSCIENClE. IGl 

know I tlionglit to myself, if they can witness tins scene 
• — if they do behold their son, with his wife at his side, 
sitting at the common table of the Lord of glory, rejoic- 
ing to fellowship all saints, without respect to doctrinal 
views, it must add to their heavenly raptures. But all 
this is beyond us, Ellen ; some bright to-morrow, we will 
‘see as we are seen,' and ‘know as toe are known' To a 
great degree, my dear, we make our own heaven.’’ 

“Why, Ed;” said Ellen, “I don’t know what you 
mean.” 

“ I mean simply this,” he replied. “ Take a soldier, 
in the camp or in the field — heaven to him is his glori- 
ous home ; the city, through whoso golden gates ho 
shall march in triumph, when life’s great battle is over, 
and the victory won.’’ 

“ That was Paul’s idea of heaven, although ho was no 
earthly soldier,” said the wife. 

“ Yes rephed Mr. Ilart, “ but it was, nevertheless, a 
soldier’s heaven : to him, his life was ever a battle, and 
at its close you know, he says, ‘ I have fought the good 
fight! I have finished my course I’ Now a sailor, my 
dear, could have no such heaven : to him, it is the old 
ship, having weathered all the storms on life’s rough sea, 
finally entering the quiet harbor. So, again, you might 
say Paul, was a sailor as well as a soldier. 

“Bo you recollect his language in speaking of hope, as 
‘ an anchor sure and steadfast, entering into that within 
the vail, whither Christ, our great forerunner, has gone.’ 
I never realized the beauty of the figure, by its use 
in the pulpit. You know the Minister always has the 
Gospel mariner out in mid-ocean, or on some rocky 
shore casting anchor. But when I was on the Mediter- 
ranean, where the Apostle no doubt received his idea, I 


162 THE QUESTION OF CONSCIENCE. 

one clay saw the whole significance of the illustration. 
A little vessel — small in these days of huge ships— was 
making her way into a quiet harbor. The entrance 
w^as rocky and dangerous, and with the sea rolling and 
the surf dashing, they could not sail in through the nar- 
row pass. But the small boat was lowered, manned by 
sailors, and steered by the captain. In this boat was an 
anchor, with a rope attached, and one end of the rope 
was on the little ship. So, with the small boat, the cap- 
tain went in through to the smooth waters, quite beyond 
where the breakers were rolling, and there fastened the 
anchor, ‘sure and steadfast,’ among the rocks ; and then, 
the sailors on the vessel, pulling on the rope, worked the 
ship through the dangerous passage, until she rode to 
safety in the calm waters of the harbor. You can 
make the application, Ellen.’’ 

“What a beautiful figure exclaimed Ellen. 

“ Beautiful, once understood,” said Mr. Ilart. “ But 
now, such an illustration does not meet some poor, foot^ 
sore traveller on the land. To him, life is a journey, anc] 
heaven is the resting place at the end of the route. 
To a bondman, again, it is liberty. To a laborer, it is 
freedom from tod. To the bereaved, it is the place of 
meeting and greeting, in the land Svhere there shall bo 
no more death,’ and where God will ‘wipe away all tears 
from all faces.’ So, I say, we make our own heaven, to a 
great degree : in other words, heaven is ever the opposite 
of our great trouble. Therefore the capacity of the mine! 
has much to do with the heavenly vision. What a 
heaven Milton saw !’’ 

“ Well,’’ said Ellen, “to-day the communion table has 
been, for the first time to me, a typo of heaven — that 
day when they, the righteous, shall come ‘from the East 


THE QUESTION OF CONSCIENCE. 


1G3 


and the "West, the North and the South, and, sit down 
with all the glorified, in the kingdom of God.” All 
creeds laid aside, Hke travelling dresses when wo 
get homo from our journey, and all arrayed in beautiful 
Wedding garments — saints glorified !” 

‘‘Yes ; that is it, my wife said Mr. Hart, “ you are 
the best preacher. The heavenly communion, is, as I 
have said, reflected upon the earth : the gathering and 
the feast of the redeemed ‘ out of every kingdom and 
nation and people, under the whole heaven.’ Just as to- 
day, from all the various paths of life, all doctrines and 
shades of doctrine, all colors and conditions, on the high 
broad table-land of one common privilege — all with an 
equal wealth in Christ ; the only distinction being the 
different degrees of spiritual attainment ‘ according to 
the measure of the grace.’ ” 

“ Why, Ed, it does seem to me that all the Baptists 
ought to bo captivated by this significance of the 
Supper, and all the Pedo-baptists equally charmed 
with tho eloquence of immersion, as the sign of the 
death, burial, and resurrection of Christ, and tho 
disciple.” 

“Well, my dear,” said Mr. Hart, “one ttiing is clear ; 
and that is, that wo must fully make up our minds to 
bear tho trial and tho reproach incurred by this day’s 
disobedience. You know that father Eoberts would 
suffer and bo strong. IIo would feel that the flesh must 
he crucified. I do suppose that he svould, with all tho 
love he bears you, and with all his respect for me — ^in 
my case not love exactly, but as his son-in-law it is a 
kind of love-in-laiv — with all his love, ho would vote for 
your expulsion and mine, unless we should humbly con- 
fess and promise. to heartily forsake^ this great sin of 


164 


THE QUESTION OF CONSCIENCE. 


communion, and openly and tliorouglily recant our 
lieretical doctrines.” 

Wliicli, my dear Ed, you know wc cannot do said 
Ellen. 

“ Heaven bless you, you dear little beretic said Mr. 
Hart. 

“But kero is a telegram,” said Ellen, as at that 
moment the servant entered the room. “ It’s from home. 

I wonder if . Oh, Ed !” sho exclaimed, as sho read, 

“ ‘come homo by the first train ; your dear father is very 
sick ; he is failing fast ; the doctor says there is yet 
hope.’ ” 

Overwhelmed with grief, sho could only exclaim again 
and again, as she sobbed aloud, “my dear, dear father ! 
Dear husband, what should I do without you now !” 

Til at night, in the first train, they were on their way 
homo — flying toward death ! 


CIIAPTEE XIY. 


JhE pEATH OF pEACON p.OBERTS. 

“ Father, the hour is come 1” 

lie living?’’ asked Ellen, as she and lier husband 
^|[ got out of the cars, early next morning, at Evans- 
ISS dale Station, and met the hired man, who had been 
long waiting with the carriage, at the depot. ‘‘ Is he 
living?” 

“ W e didn’t expect ho would be, last evening,” said 
Hiram. ‘‘Wo* all thought ho was going then, but ho 
revived up and seemed stronger, and kept that way till 
about twelve o’clock at night, when again he run right 
down, and his pulse didn’t appear to beat at all.’’ 

As they rode up toward the house, Hiram said, ‘‘ wo 
were all so afraid, that you and Mr. Hart wouldn’t get 
hero before . He’s asked for you, so often.” 

“ Has his mind, then ?” asked Ellen. 

‘•Clear as a bell!” said Hiram. “ Looks a little lost 
and confused like, when he comes out of one of them 
spells, like anybody just waking up. Oli, yes ! everybody 
says he’s wonderful clear ; and now that he seems to have 
got rid of the terrible pains that ho had at the first, he’s 
just as calm — says ho knows he’s going ; and when any 
one asks him how he feels, he says, ‘ I know in v/hom I 
have believed! Only wailing !’ ” 

“ Oh, Ed ;’’ exclaimed Ellen, “ wbat a blessing 1 That’s 
father’s faith I I knew it would bo so ! I am not sur- 
prised— but, God be praised for the gift I” Mrs. Eobefts 
165 


THE DEATH OE DEACON E03EETS. 

met the two at tlie gate, and liurried them into the back 
parlor, exclaiming, “my dear child, your father is yet 
with us 1 But 

That silence ! That dead silence ! far, far beyond all 
words, when two overflowing, broken, bursting hearts 
are poured out into each other ! The mute ecstacy <>f 
grief ! And then, what strange composure and strength 
always succeeds. 

“We were so afraid,” said the mother, “that your 
dear father would go before you reached home. God 
has heard my prayer in this !” 

“ Hiram says he has his mind,” said Ellen. 

“ Perfectly !” said Mrs. Koberts; “ perfectly ! knows us 
all ! And he is so gentle ; like a little child, talking to 
all who approach his bed. I never heard your dear 
father talk as he does now, and all his sweet burden is, 
the love of Jesus. Says he is waiting. Yesterday 
morning he told us to send for Elder Hartley ; but the 
Elder is away from home. He seemed greatly disap- 
pointed. ‘ I do want him to see me before I cross the 
river,’ he said. ‘ I want to tell him of the great sum and 
end of all preaching’ he continued — ‘ love I love / love 
of Jesus ! Send for brother Earewell and brother 
Parsons, I want to see them before I go over. Yes ;’ ho 
added with great emphasis, ‘it’s all hrotlier in Christ, 
up here!’ ” 

“How was he taken, mother?’’ asked Ellen. “ Why 
didn’t you send sooner.” 

“ It was just such a turn,” said Mrs. Boberts, “ as you 
have heard him tell about, which struck him two years 
before your birth, when we were in Connecticut ; some 
trouble in the kidneys and the liver. It was a severe 
attack, but we had no fear. The Doctor said, ho would 


THE DEATH OF DEACON EOBEETS. 167 

bo all over it in a day or two* llisked if I sliouldn’fc 
send for you to come liome, but your fatlier said no, and 
so did the Doctor. He was sure liis medicines would 
relieve him, and that there was not the least need of 
disturbing you in the midst of your visit. Everything 
turned as in a moment, and he went into such agonies, 
Ellen, as I pray God I may never look upon again. And 
when he came out of the pain, we all thought ho was 
dying. I suppose Hiram told you of his asking for you 
and Edward. Now, dear, we will go in ; and do command 
yourself. Don’t let him see your trouble any more than 
you can help.” 

As they entered the room, the Pastor was sitting by 
the bedside, with the Bible open in his lap. The three 
waited at the door, as Mr. Burden was about to read 
and pray. 

‘‘ Have you any choice asked the Pastor. 

“Yes said Deacon Roberts, “ read the X'SHIth 
Chapter of John:’’ then, closing his eyes and with his 
hands clasped as in prayer, the dying man waited to hear, 
for the last time on earth, the sublime petition of the 
Son of God, commencing : “ Father, the hour is come !” 

As the preacher read the 20th and 21st verses: — 
“ Neither pray I for these alone, but for them also which 
shall believe on me through their word :” — 

“ There you have it !’’ interrapted Deacon Roberts. 
“ There, all the saints, in all time take their place in the 
will of Jesus. Yes, aU who shall believe on him ! All ! — 

‘ That they aU may be one ; as thou Father art in me, 
and I in thee that they also may be one in us : that 
the world may believe that thou hast sent me.’ Oh, 
Pastor,” exclaimed Deacon Roberts, “I understand 
that oneness, up here ! The union of the saints is 


1G8 the DEi^TH OE DEACON EOBERTSi 

needed to' convince tlio Tvorld of Christ’s errand to a lost 
and ruined race !’’ 

And once again^ as the preacher read the 24th verse, 
beginning : — Father, I will that they also whom thou 
hast given mo be with ^me where I am ; that they may 

behold my glory he exclaimed, “who can doubt 

the final perseverance of a soul in Christ ! ‘ Father, I 

will !’ There you have it ! ‘I will !’ The saints are in 
His will ! Truth is truth !” 

The Pastor bowed in prayer, and at the close of tho 
supplication, EUen and her husband approached tho 
bed. There was no agitation, but a smile lighted up his 
strong, pale face, as ho saw his daughter, and drew her 
face down to his. “ I was afraid,’’ said he : and then 
correcting himself, “no, not afraid, but I thought it was 
God’s good will that I should not see my child — my 
children,” he added, looking at her husband — “ I say, I 
thought I should not see my dear children this side tho 
river. I have reached Jordan a second time — it is 
down there, just before me ! But,” he exclaimed, “ the 
hymn does not speak for me. Not ‘ on Jordan’s stormy 
banks I stand !’ No, it is a quiet shore, and a peaceful 
river that I see, as I seem to stand wFero Moses stood. 
I am on the mount ! But, unlike Moses, I shall go over. 
I see tho shining shore 1 Pastor,’’ said he, turning to 
Mr. Burden, “ tell them to sing at my funeral, that best 
of all hymns and tunes, ever sung at a Christian’s burial, 
dear old ‘ China.’ You know the first verse ; — 

“ ‘Why do we mourn departinp; friends, 

Or shake at death’s alarm ? 

‘ Tis but the voice that Jesus sends, 

To call them to His arms.’ ” 


THE DEATH OE DEACON EOBEHTS. 169 

Tlio Pastor repeated tlie three succeeding verses, and 
then sang 

“ Are we not tending upward too, 

' As fast as time can move ? 

Nor would w'e wish the hours more slow, 

To keep us from our love. 

‘ ‘ Why should we tremble to convey 
Their bodies to the tomb ? 

There the dear flesh of Jesus lay, 

And scattered all the gloom. 

“ The graves of all His saints He blessed. 

And softened every bed : 

Where should the dying members rest. 

Cut with the dying Head ?” 

During the singing, the dying man kept time with his 
hand to the music ; and at the close, turning again to 
his children, he said, “ I thought yesterday afternoon 
that I could say with my Saviour, in the chapter that 
was read, ‘father, the hour is come !’ The silver cords 
seemed to bo loosening, and the golden bowl I thought 
was breaking. I know ; yes, I know, my life on earth is 
done ! Did I not say, yesterday, that I had nothing to 
do but to die?” he asked. Some one replied, that he 
did. “ I was wrong ! I ham something to do, and, as 
my departure may be sudden, I am anxious to say it 
how, and to my dear Pastor. I would be so glad if Elder 
Ilartley was only here.” 

Deacon Winston, Deacon Eaymond, and other mem- 
bers of the church had entered the room during the 
singing of the hymn, and the Pastor’s wife had taken 
her seat with Mrs. Eoberts, at the bedside. “ I want,” 
said Deacon Eoberts, “ I want to make a confession to 
all here, and especially to my Pastor.” 


X 70 the death of deacon hoderts. 

‘•Oh, Deacon,” said Elder- Burden, “you need not 
make 

‘‘Yes,” said Deacon Eobert^, interrupting him, “I 
must make it. You all know I have a very plain way of 
speaking. I know I have often hurt your feelings, by 
the harsh things 1 have said ; and now, as I hope to bo 
forgiven, I ask forgiveness of you, and your dear wife ; 
yes, of you all. Oh ; I see things in a different light, up 
here ! ” he exclaimed. 

“ This does not wholly relievo my heart of its burden 
he added : “ my life, for a few years past, has been 
embittered by doctrinal contentions ; and I have been 
gradually led away into a craftiness and worldly policy, 
in dealing with those who have differed with my creed. 
I wanted Elder Hartley here, so as to make this declar- 
ation in his presence, and have him see the triumph of 
God’s grace, as he listened to my words of confession. 
I did think ’’ — ^lie said, addressing the Pastor-— “ that you 
had a false and dangerous liberality of sentiment toward 
other societies toward other churches. I have, my dear 
Pastor, felt wrong toward you, and I have talked wrong 
about you. Nor has my heart been right toward the,” 
— he hesitated — “yes,” he continued, “toward /Ac hreili- 
ren of other churches. I feel now, as I did in the first years 
of my Christian life. You remember, dear ’ said he, turn- 
ing to his wife, “ you remember ! ” She bowed her head 
and smiled, as the tears trickled down her cheeks. 

“ Tlien I lived in that oneness, of which the Pastor 
read in the Gospel of John. But oh ! I see so much 
further, up here ! ” 

“But,” said Deacon Winston, 3^011 have not changed 
your doctrinal views? ” 

“I am a Baptist, deaf Deacon Winston”— -ho said — 


THE DEATH OP DEACON EODEETS. 171 

an old-fashioned, thorough Baptist. That is, I proba- 
bly would be, if I were to go down from hero to the 
creeds and opinions of men. I know, Deacon, that ours 
is the only baptism : I know tho doctrines of tho church. 
But, I have climbed up the mountain — up to where 1 
read in tho bright, clear light : — ^ That they all may be 
one ; as thou. Father, art in me, and I in thee, that they 
also may bo one in us : that the world may believe that 
thou hast sent me.* There you have it ! I am afraid. 
Deacon, that tho strivin’ of the churches makes the 
world to doubt, rather than to believe in the blessed 
Saviour. I can see no real victory but in Christ. Now,** 
said he, much exhausted, “let mo rest — the burden is 
gone. Now, only waiting! *’ and ho sank into a sweet 
sleep, which held him in its gentle arms for nearly half 
an hour. 

“ Only waiting ! ’’whispered Ellen, as with her husband 
she withdrew from tho bed-room, and v/alked out upon 
the piazza — only waiting, till the shadows are a little 
longer groAvn. 

“ ‘ Only Araitiag, till the angels 
Open wide the mystic gate ; 

At whose feet I long have linger’d, 

Wcar}% poor, and desolate. 

“ ‘Even now I hear their footsteps, 

And their voices far away; 

If they call me, I am waiting. 

Only waiting to obey.* 

“No ‘ shadows * with him,’* midi Ellen. “ How I wish 
that that beautiful hymn could be sung at his bed-side, 
as I haA'e heard it sung by one, a royal singer whose 
eyes kindle while she sings, as though they were looking 
into tho very gates of glory ; and her voice, deep and rich. 


172 THE DEATH OE DEACON HOBERTS. 

seems to bo the voice of a departing sonl, just joining 
tlio clioir of heaven.’’ 

At that moment, the Pastor and his wife stood at tbo 
side of Ellen and her husband. “ What a scene 1 ” ex- 
claimed Elder Burden. “ I have been in many a death- 
chamber, but I think I never saw anything to equal the 
experience of this last hour. How all ‘ the hay, wood, 
and stubble ’ were burned up, as in a moment ; while 
the ‘ gold, silver, and precious stones,’ shone out in all 
their wealth and beauty, in that pure light 1 ‘U]o where 
I am,’ as he says.” 

“Above the creeds ; ” said Mr. Hart, “ like some moun- 
tain climber above the clouds ! ’’ 

‘‘ I wish,” said Mr. Burden, “ that Elder Hartley 
could have been in that room. It was, reverently speak- 
ing, the sermon on the mount. It is worth a life-time 
of Christian labor and trial, to have such a death as 
that through which he is passing. I have sent,’’ he 
added, “for dear old Deacon Saybrook ; you know ho 
feels grieved in remembrance of that communion season, 
when, according to my duty, I enforced the law of our 
church. I want the venerable brother to see how the 
love of God may dwell in the heart of a man, who stood 
so firm upon the foundation doctrines of the church.” 

“ Do you think. Pastor asked Ellen, “ with the reve- 
lation that father has now, ho would countenance the 
sending away of that beautiful, old, white-haired saint, 
from the Lord’s table ? ” 

“My dear brother and sister,” said Mr. Burden, 
“ what can the guardian of the Lord’s table do, but 
enforce the law of the house ? As your father so often 
says, there you have it ! I think he would abide by the 
usage of the church ; but, I have no thought that 


THE DEATH OE DEACOH EOBEETS. 173 

bathed in the light and love of God as h© how is, ho would 
endorse Elder Hartley’s miserable tirade against sister 
churches. It was a libel upon the dignity and liberality 
of the Baptist pulpit.” 

‘•No question there;” said Mr. Hart, “and I think, 
if ho saw a man who really loved Jesus, at the Lord’s 
table — though he had never been baptized — I say it is 
my opinion, in the spirit of the Gospel in the XVIIth 
of John, that ho would let him eat.” 

Yes; ” said Ellen, “ and teach him the way to the 
sacred river afterward. Any way, I guess he would 
leave the matter where, in my humble judgment, it 
belongs.” 

“ Where is that ? ” asked the Pastor. 

‘‘ With the Lord who spread the table,” she replied. 

“I am glad you sent for him,” said Mr. Hart, “and 
also for the pastors of the other churches. It is invi- 
ting them to a place which must be the very door of 
heaven.” 

“ The chamber where the good man meets his fate, 

Is i:)rivileged beyond the common walk 
Of virtuous life, quite in the verge of heaven. ’* 

repeated the Pastor, as ho returned again to the death- 
bed. 

As Mr. Burden left, Ellen exclaimed ! “Oh, Ed, how 
can I journey farther through these deep waters ! Must 
I see my dear, dear father die?” Leaning upon her 
husband she went back in the room. 

The doctor was announced. He came in that quiet, 
business like way of his. Sitting dowm beside the bed, 
he felt of the pulse, and with his ear close to the breast, 
ho listened some moments to the breathing of the sick 


man. 


174 


THE DEATH OP DEACON EOBERTS. 


‘‘ Pulso feeble, but regular, and. liis breathing is almost 
like that of a healthy man,” he whispered to the group, 
again suddenly gathered around the bed. 

‘‘Is not there hope, doctor !’’ asked Mr. Uart. 

“ No !’’ said the physician : “ I think he will go in one 
of these sinking turns, and so escape ^all struggle.” 

"What a mystery ; nay, what^a solemnity gathers about 
the physician in the death-chamber. He seems like one 
who alone may take the soundings of the dark sea, and 
tell the approach of life’s ship to the strange shores of 
eternity. His looks are studied, and his least word is 
heavy with the interest of the life passing away before 
us. As the little company stood gathered around the 
bed, the room door gently opeHed, and in came Deacon 
Saybrook. 

“ How is brother Eoberts he asked in a whisper, of 
Mrs. Eoberts. 

“He is nearing his home. Deacon,” she replied: 
“nearing his home, rapidly.” 

“ His hope is clear, I trust;” said the Deacon. 

“Perfectly!” she replied. “I wish you could have 
heard him talk.” 

“ think he is waking,” interrupted the doctor : “ his 
pulso indicates it.” 

J ust then the eyes slowly opened, and after an instant’s 
expression of surprise, the face assumed its usual calm 
and intelligent look. Jn a moment, ho recognized his 
neighbor Saybrook, and stretched out his hand, exclaim- 
ing, “I am glad to see you, dear brother Saybrook, 
before I go over the river.” 

“You can see the homo of the blessed, from where you 
are?” said the silver-haired old man. 

“Oh, yes;” said Deacon Eoberts, “I am far up the 


THE DEATH OF DEACON EOBERTS. 


175 


mountain, and God is giving me a view of the promised 
land. I shall soon go down to the river shore and cross 
over. 

“ I can get a good view of the path over which I have 
journeyed,” ho continued, “ and from up here, the church 
looks different to me from what it did, when I was 
down yonder. I have a wider vision, Deacon ! ‘ The 

rough places are made plain : the valleys are exalted, 
and the hills are brought low.’ 

“This much I can say : ‘ The Lord knoweth them that 
are His ! And it is not for man to number the hosts of 
Israel !’ My baptism, as I look back to it over the long, 
long journey, seems to me like a prophet, dressed in 
shining garments, and pointing forward to my grave, 
with its burial, and its resurrection. Yes, * deep calleth 
unto deep.’ The water fortells the earth. ‘Planted 
together with Christ — buried with Him by baptism, and 
raised in the likeness of His resurrection’ : there you 
have it ! My baptism comforts me. Deacon. ‘ I loill 
raise them up at the last day — yes, '‘raise them upP ’’ 

“ Ycry beautiful,’’ whispered Deacon Saybrook ; “ very 
beautiful!’’ 

“ Oh, -yes. Deacon; I am a true Baptist,’’ he continued, 
“ but I am so far up the mountain 1 If I were to go down 
to tho world again, remembering what I now see, I 
should have a broader charity. It seems to me, I would 
try and do more for Christ : spend more time in works 
of love for Jesus, and in trying to help mankind, and less 
in disputing on doctrine. Kot but that the great truths 
must bo presented at proper times and defended ; but 1 
mean, I would argue less and luorh more. Let me up 
here, put all my doctrinal victories over my brethren of 
other faiths in one scale, and in tho other, one simple act 


176 


THE DEATH OF DEACON EOBERTS. 


of cliarity clone in tlio name of Christ for tho benefit of 
some poor, suffering soul, and that single deed would 
outweigh all the glory of my cheap triumphs over the 
disciples of a common Saviour.” 

Deacon Saybrook burst into tears, exclaiming, “ Oh, 
that’s true, Deacon ; our arguments will not put many 
jewels in our crowns ! But I must go,” said he, rising. 
“I bid you farewell!” 

‘‘ I shall look for you, brother Saybrook 1” exclaimed 
Deacon Boberts. “ I shall look for you at the heavenly 
banquet, where we are all one in Christ, Good by 1’’ 

Another sinking turn ensued ; and it seemed, for a 
few moments, that he was indeed beyond the river. 
Again, however, he rallied, but for a brief period. ‘‘Let 
me talk he said, as the doctor raised his hand gently 
toward him, “ for I shall soon be gone. The hour is 
come! My Christian life, with its witness for Jesus, is 
closing ; and my angel life, with its song of triumph, is 
at hand. Let me talk! I am so much higher ! Yes! Yes!” 
he exclaimed, “ the love of Jesus ! That they all may be 
one 1 There you have it ! I could not see this down on tho 
plain. Tell Elder Hartley to climb Zion’s Hill — get a 
better view ! Ho won’t lose sight of Jordan, either ; but 
oh, ho will see the long procession of the saints, lie will 
behold the multitude of banners, and hear the music. 
Different tunes they are, no doubt, down there ; but all 
one harmony up here. Ail sounding over this mount of 
God tho old Coronation : 

‘ All hail the power of Jesus name! ’ ” 

At that moment, seeing his wife standing weeping at 
the foot erf tho bed, ho exclaimed, “ come close to mo, 
dear ! It won’t bo long, Mary ! It won’t bo long ! 


THE DEATH OE DEACON EOBEETS. 177 

"Wo shall sifc together; wo, who havo been all oiir 
Christian life separated at the table of the communion 
on earth!. "Wo shall ‘sit together in the heavenly places 
in Christ Jesus, at the Marriage Supper of the Lamb.’ 
Tell Elder Hartley to put more love in his sermons, 
and leave out the unkind words.” Then, looking as at 
something in the distance, he exclaimed, “ I see the 
banners and I hear the music ! — ‘ One army of the 

living’ ” , then broken sentences followed , strange 

names, never heard in the household were spoken, and 
suddenly, smiling with the loving look of a child he 
whispered, ‘‘ mother !’’ and reaching up his arms seemed 
to be drawing some one down to him, while his lips 
again and again kissed the air. Then all was silent and 
motionless. 

‘‘ He is gone 1” said some one. “ He is gone i” 

“No said the doctor, “this is but another sinking 
turn. lie will come out of it, 1 think. Indeed, bo is 
now apparently returning’’ — and at that moment his eyes 
were open and bright, while a new vision seemed to 
unvail itself before him — still with the thought that he 
stood upon the mountain. 

“Oh, I see the people!” ho exclaimed — “going, all 
going to a great feast, and they are dressed in every 
kind of a dress. Now, iust outside the banqueting room 
there is an ante-room, and in it is an angel, 1 see that 
each of the guests, as he goes in, takes off his outside 
garment, and then the angel puts on him a beautiful 
robe, and wearing that, he enters in through the doors. 
They look so different, as they come up to the gate, 
from what they do when they pass through! What 
piles of curious clothing ! Good enough for travelling 
dresses to mark the pilgrims on the road, but no use at 
8 ^ 


178 THE DEATH OE DEACON DOBERTS. 

tlie gate. And ^xt lie said, smiling, liow mncli they 
used to think of the cut and color of those outer garments ; 
and how much time they lost on the road„ disputing 
about them, which might have been better spent. 
There said he, pointing, there comes a poor man in 

his shirt sleeves! And will the angel Yes, he 

puts a robe on him, too I They all have the marh in their 
foreheads — no matter about the dress. There you have 
it I I see them 1 I am higher up ! The gates 1 The 

golden ” ho exclaimed ; and then again — sleep? 

death ? 

Just then the clock tolled the hour of midnight. 

How solemn sounds the stroke of the bell to a com- 
pany watching the departure of a soul into eternity ! 

Do you think whispered Ellen to Mr. Hart, “that 
the angels do really come down to earth? I feel as if 
there were so many more here than my eyes can see !’’ 

Ho answered with a look only — a look of faith. 

“ Will he come out of this ?” asked Mrs. Eoberts of the 
doctor, as he stood with his fingers gently touching the 
wrist of the dying man, “do you think he will ?” — At that 
moment his eyes opened — not suddenly, but slowly, 
gently opened — and with a voice scarce above a whisper, 
he said, — “ I am higher up the mountain 1 the way is 
crowded! multitudes with the robes on are going 
through ? Say to Elder II artley that all who love Jesus 

— all with the mark in their foreheads the gates 

are so wide, and so high ! Now — I see the angel in the 

gate 1 He is bowing down upon his face and Jesus ! 

I see my ’’ the eyes closed again — the smile was 

still on his face. 

“ Asleep whispered some one. The doctor shook 
his head : the pulse had ceased. He had “ entered in 


THE DEATH OE DEACON EOBERTS. 179 

througli tlio gates into tlie City !” Another spirit had 
joined the innumerable company ! Nothing upon that 
bed but lifeless clay, where, but a moment before, a soul 
had been telling the secrets of heaven. Mystery of 
mysteries ! 

“ Our very hopes belied our fears ; 

Our fears our hopes belied — 

We thought him dying, when he slept ; 

And sleeping, when he died.” 

Yes ! Deacon Doberts was in heaven ! Agam, tlie 
clock in the corner struck the hour, as though it would 
remind the little company around that bed, that they 
still dwelt on the shores of time. 


CHAPTER XY. 


JhE pATHERING pLOUD. 

Y appointment, a few weeks after the death of 
Deacon Roberts, the Deacons met the Paster at 
his Study. After the usual talk of a general na- 
ture, they entered upon the business for which they had 
especially convened. 

It was evident that the death-chamber scene of their 
departed brother, had produced a softening influence 
upon the more violent officers of the churcli ; for in all the 
interview, no unkind language was used in relation to 
members of other churches. 

Prejudice, though not removed, was manifestly lessen- 
ed by the Deacon’s “ sermon on the mount,” as tire Pas- 
tor so aptly termed it. Good Deacon Samuels was bold 
to say, “ that ho v/as led to look upon the members of 
other societies — ho didn’t know but that with a qualifi- 
cation or two, he might say churches — in a different 
light than had been his custom. Anyway, it did seem 
to him that a man like Deacon Roberts, who had been 
the strongest of the strong in Baptist doctrine, when 
standing in the full possession of his faculties, and at the 
very door of heaven, for him to talk as ho did about the 
onc-nessin Christ — that it was, to say the least, a lesson 
of charity to all his brethren.’’ 

“ But,” said Deacon Winston, you know he then and 
there — up on the mount, as he said — still avovred him- 
180 



THE GATHERING CLOUD. 181 

self an ‘ olcl-fasliioned, thorougli Baptist : ’ those were 
his words.” 

“ Yes ; ” said Deacon Samuels, “ but you know how ho 
sx)ake of his brethren in Christy of other faiths.” 

“I know he used the term, ‘ brethren,’ said Deacon 
Winston, “ and even called Deacon Saybrook, whose 
expulsion from the Lord’s table, was at his suggestion, 
and by his sanction, a brother ; but wo are to make 
some allowance for the ‘ weakness of the flesh.’ His sym- 
pathies got the advantage of his better judgment, and wo 
should judge him in Christian charity. Who of us 
believes, that a man as sound a^ we know ho was, 
would, when thoroughly himself, call an Episcopalian or 
any member of any Pedo-baptist society, a brother in 
Christ? I confess that I, for one, do deeply regret that 
he, in his dying moments, was betrayed into the use of 
such language. But it is easily accounted for. As I 
said, ho was weak, and the reading of those verses in the 
XYIIth of John somehow shaped his mind and I do 
think, brethren, that ho gave way to his sympathies. I 
say, I regret it — not for himself, for God looks upon the 
heart, and ho bears with our infirmities — but for its influ- 
ence upon others. It puts a handle, you know, into the 
hands of men quite too ready to use any such thing 
against us. 

“ Now just here, I want to say in all kindness, that I was 
pained”— (the convenient way of saying provoked)— 
“ to hear our Pastor at the funeral describe that particu- 
lar scene in the dying hour, and relate at length in that 
mixed assembly, all that about the different people 
taking off their outer garments; and saying that all, no 
matter what clothing they had worn before, if they had 
the mark, that they each and all should receive the same 


182 


THE GATHERING CLOUD. 


glorious robo, from the angel at the heavenly gate. I 
am not the Pastor, but I can only say that it was not, in 
my judgment, good policy to open the door of that death- 
chamber, in the sight of that assembly of Pedo-baptists 
and -sYorkbs people.” 

“ Why, now, I thought that was beautiful,” said Dea- 
con Samuels. “ It was to me ! And another thing. Dea- 
con Boberts said it. It was a revelation to him, and it 
was right for the Pastor to tell it. He didn’t endorse it 
that I know of, but he had a right to state it to the 
people. And more than that, the effect was good. I sat 
w'here I could see over the house, and the people were 
in tears, as they were when he described the meeting 
and parting of Deacon E-oberts and Deacon Saybrook.” 

• ‘ Wo shall hear of it said Deacon Winston ! “ Hear 
of it from the Pedo-baptists ; and more than that, it will 
make work for discipline in our church. That ‘ sermon 
on the mount,’ as our Pastor irreverently calls it, will do 
more to upset sound doctrine, such as Elder Hartley 
preached, than all the arguments of all the ministers in 
the village. 

“ They will say, you see how the strong men of your 
church talk when they climb up Zion’s hill : though 
they needn’t say anything, for they have’nt got up where 
they can see the river Jordan j^et. Put I say, they will 
use it. And they have a right to. For if Deacon Bob- 
erts’ talk on that bed, about all being perfect in one, and 
all of different creeds going into the same banqueting 
room, is true doctrine, then they may well say, why not 
have an open door to the table on earth.’’ 

“ But,” said Deacon Samuels, “ while I don’t see how 
that follows, because the table we spread is a Baptist 
table, still I would like to ask of .my dear brother Win- 


THE GATHEIIING CLOUD. 


183 


ston this one question. Don’t you believe that a disciple 
of Jesus Christ — a soul, born anew in Christ — may be 
found in the Pedo-baptist Church ? ” 

“ I do not deny that,” said Deacon Winston. 

‘‘ Well then, if he is once in Christ he will go to heaven 
when ho dies, won’t he?” said Deacon Samuels. 

“ He must responded Deacon Whnston. 

Then,” said Deacon Samuels, “ as our late brother 
used to say, ‘ there you have it !’ That’s in perfect 
harmony v/ith the vision of Deacon Boberts : the ‘mark 
in the forehead’ v/as the passport. And surely, if there 
was a table set in heaven — which is the perfect church 
of Christ — they would have a right to it. And that too, 
not because of what they wore in going up to the door, 
but because of the mark and the robe. He saw all of 
the company with the sign in their foreheads entering 
The Open Door.” 

“ Well said Deacon Winston, “ suppose the Deacon 
had seen a Universalist, or a Homan Catholic, or a man 
belonging nowhere, like the man in shirt sleeves, each 
with the mark you tell of, would you have them all go in ?” 

“ I don’t keep the door. Deacon,’’ replied Deacon Sam- 
uels. The Lord of the banqueting room and of the ban- 
quet lias His own law. But if you ask me what I think, 
I will say I think that if they each had the mark in the 
forehead, the angel would let them in. I don’t see how 
ho could_shut out one with the mark on him, without 
shutting out Christ himself.’’ 

“Well, we will drop this;’’ said Deacon Winston, 
“but it seems to me you stand on dangerous ground. 
And it just shows the effect upon the people, of the 
death-bed vision of good Deacon Eoberts. The argu- 
ment is all in a nut-shelL” 


184 


THE GATHERINa CLOUD. 


“ Then if wo crack the shell, wo shall get the meat,” 
responded Deacon Samuels. “I hope it is not a hard 
shelly 

“Jesting aside;” said Deacon Winston, “the whole 
matter is just here. No matter what a man believes — 
Calvinism or Arminianism, Baptism or Pedo-baptism — 
if ho has been cleansed from sin by the blood of J esus 
— has the mark — he will go into heaven, oven to the 
table of the Lord. Doctrines and ordinances are noth- 
ing ! Go into that heaven, which is Paul’s idea of the 
perfect church ; and to that table, which is the divine 
description of the communion of the saints —now if that 
isn’t rank heresy, I should be glad to know what is 
heresy! Into the 'perfect church, and unto perf ect 
table, any soul, regardless of all the great doctrines ! 
Yes, he has a free and full right, because of the 
‘ mark in the forehead 1’ Understand, whether baptized 
or not 1 A Universalist or a Koman Catholic, even ! 
See, my brother, see where it leads you! Is it not 
the duty of the church on earth to strive as far 
as in it lies, to bo like the church in heaven ? Just as 
a Christian strives to bo like his ascended Lord. Has 
not Deacon Saybrook the 'marlz ? With all his errors of 
doctrine, is not ho a Christian ? Everybody believes 
it 1 Then, if your reasoning be correct, for us to send 
him away from his Lord’s table — for that’s what w^o 
know it is — I say, to send him away that day was as 
though the angel, seen by Deacon Boberts, had 'sent 
some soul with the marh away from the doors of the 
heavenly church, and from the heavenly banquet, because 
lie did not wear the right garment when ho came up to 
the gate. I know,” ho continued, “ you may say that 
every man, when he went in, had on the same kind of 


THE GATHERING CLOUD. 


185 


robo : but tlio an^cl gavo liim tlio robe, because lie bad 
llio marh. This,’’ said Deacon Winston, ‘43 what I 
would call The Open Door ! ” 

Deacon Samuels replied in a word : “it h important 
to a man’s growth in grace and consequent efficiency on 
earth, that ho should hold the truth. The more ho has 
the stronger ho is. But tho ground of his salvation is 
his faith in the crucified Iledeemer ; and, as tho Deacon 
said in his vision, his right to tho robo and his right to 
enter heaven and sit at tho table on high, is the marh in 
his forehead. This mark, church admission cannot put 
on, and church exclusion cannot take off. Kay, more, it 
involves rights and privileges that no association of men 
on earth can either give or take away.” 

“ Well, it’s more than time,” said Deacon Winston, 
“that wo went at tho business properly before us; but 
with the Pastor’s permission, I would like to ask Deacon 
Samuels just one moro question.” 

“Speak on, Deacon;’’ said tho Pastor, “for truth to 
tell I have been greatly interested in this morning’s 
debate.” 

“My question is this,” continued Deacon Winston. 
“ will you admit a Presbyterian, an Episcopalian, or a 
Universalist into heaven ?” 

“I am not the keeper of heaven’s gate!” replied 
Deacon Samuels. 

“ That’s begging tho question !’’ said Deacon Winston. 

“ Well, I say,” said Deacon Samuels, “ without hesita- 
tion, that no Pedo-baptist can be found in heaven, and 
never will be.” 

“I don’t go quite as far as that,” said Deacon Win- 
ston. 

“ I do, and I go further,” said Deacon Samuels. 


186 


THE GATHERING CLOUD, 


“ None of tlio lieatlien will go in r” said Deacon Win- I 
ston. ; 

“Further still!” said Deacon Samuels. ‘Not a 
Baptist r’ 

“Well there, Pastor said Deacon Winston, “you ; 
hear that with your own ears ! Why, one moment ago | 
you had tho door open to almost everybody, and now 
shut it against the Baptists themselves.” 

“ That’s it said Deacon Samuels, “ no Baptist I no 
Pedo-baptist!” | 

“Well, tell us then, besides the angels who never 
sinned, and God’s covenant people of old — I suppose 
they go in — who will be in heaven?” 

Deacon Samuels fixed his eyes kindly but steadily 
upon Deacon Winston, and pausing for a few seconds, 
answered, “ my dear brother, I will tell you — every Uood- 
loasJied soul 

“Well, brethren,’’ said the Pastor, “wo had better pro- 
ceed directly to business. I have been told that Deacon 
Winston has something to present, in regard to myself — ” 

“ No said Deacon Winston, somewhat embarrassed, 

“ oh, no. Some time ago, our late brother Eoberts and 
myself agreed that wo would bring up some matters 
touching the Pastor, We talked with Elder Ilartley, 
when ho was here, and he thought it was our bounden 
duty to do so.” 

“Well,” said tho Pastor, “ don’t hesitate. You know 
the liberty of our Deacon’s meeting.’’ 

“No;” said Deacon Winston, “I rather gues^ 11. i 
matter may as well bo dropped. Times have changed, 
and Deacon Eoberts has gone home.” 

“ But,” said tho Pastor, “ I shall have to insist that 
you state what this grievance is?” 


THS GATIIEPJNC- CLOUD. 


187 


■ ^ Oh,’’ said ho, it’s something you have heard, no 
doubt, from Deacon Roberts. You know ho used to feel 
a littlo hurt, that you hrothered so freely tho ministers 
and members of Pedo-baptist societies. Elder Hartley, 
in his cry aloud and trumpet sermon^ said it was wrong. 
That start with acknowledging a Pedo-baptist as a 
Christian brother, and there was no stopping place from 
that, clear to the communion table. And ho seemed to 
make it out. However, Deacon Roberts is no more 
here, and I don’t know but the matter has been made 
more of than it had a right to claim, and I will drop it.” 

“ You may. Deacon,” said the Pastor, “but I will say 
a word upon the subject just now, and then dismiss it. 
Our lamented- brother, I am aware, was very much 
exercised upon the matter ; with no sympathy in his 
views, I greatly respected the honesty of his prejudice. ’ 

“ Yes,” said the Deacon, “ you know every man has a 
Tight to^his. opinion.” 

“That needs some qualification,’’ said the Pastor. 
“ A man has a right to his opinion, if Lis opinion bo 
right. Suppose I thought you to bo a thief, and did not 
use every means within my power to ascertain tho truth 
in the matter; would I have right to my opinion? 
As a general thing, a man should bo respected in his 
opinion ; but your position, Deacon, is not a safe one. 

“There are various brotherhoods in this world, re- 
ligious, and otherwise. Most men, to my mind, havo 
brotherly spots in them. Seldom do I meet a man 
who is all brother. The highest of all brotherhood is tho 
fellowship of tho saints : tho brethren in Christ — born 
by tho power of one Spirit — redeemed by the same blood 
— our hopes centering in tho same promises — and bound 
for tho same heaven. Do you not see, brethren, that 


188 


THE GATnEHING CLOUD. 


this broad brotherhood has nothing to do -with Baptism 
or Pedo -baptism, Calvinism cr Arminianism — nor any 
other ism. The man lulio loves Jesus is my brother, 
whatever bo his color, creed, country, or condition. 
There is a brotherhood of liberty — there is a grand and 
glorious brotherhood of humanity. 

“ Now within the great circle of Christian brotherhood 
are many smaller circles of faith and fellowship. There 
is a brotherhood of doctrine. Now you wall understand 
me ; I say I can find some brotherly spot in almost any 
heart : and men should search for these same spots in 
their neighbors. The Saviour, in one place, describes 
the kingdom of heaven as a net, which a man drew to 
shore, in which were all manner of fishes, both good and 
bad. Do you notice, there were some had jfisli^ if they 
had all been under water. The divine teacher says, the 
man kept the ^ood fish and threw the bad away. Men, 
Christian men, often reverse this action of the wise 
fisherman : they let down the net into the stream of a 
man’s life, and then haul it ashore for investigation. 
They throw the good fish away, and keep the had ; and 
go through the church and through the markets of the 
World, crying ‘‘ bad fish !” 

The fellowship of Christianity is the brotherhood of 
soldiers of the same government, and the same flag. 
Prom thence you X)ass on, crossing the lines of lessening 
circles, until you find, at last, the peculiar fellowship of 
3"Our own particular company. 

“Deacon Eaymond tells me there are a number of 
names to come before us as subjects of discipline,” said 
the Pastor. “ lie will please to name them, that wo 
may take proper action, according to the necessities of 
the several cases.”^ 


THE GATHEEINa CLOUD. 


ISO 


Said Deacon Eaymond : ‘‘Wm. E. Ward left the table, 
the day of the trouble -with Deacon Saybrook, and is 
attending the Methodist Church, where his wife belongs. 
I have seen him, and can only say that he does not show 
a spirit of repentance, but attempts to justify his course 
in leaving the table. 

“Eoger A. Burt confesses to have communed with the 
Presbyterian Society last summer while on a visit to 
his father, a Presbyterian. I have seen him, and labored 
vrith him. I tried to make him see the sin involved in 
such an act. He says he sees nothing wrong in it — says 
there was no Baptist Church in the place, and that he 
felt a desire to celebrate his Saviour’s death, and under 
like circumstances would do it again. 

‘‘ And then there is our brother Ilart. He openly 
declares that every man who is regenerated and walk- 
ing w^orthy of his profession, being the Lord’s disciple, 
has a right to the Lord’s table ; at- least he makes it a 
question of conscience. Ho says he does not believe 
that the Baptists have any authority from the word of 
God, to shut out members of other churches from the 
table ; that it is a matter between the communicant and 
his Lord. More than this ; I have good evidence that, 
when ho and his wife were recently in New York, they 
both actually went to the Lord’s table in a Congrega- 
tional Church in Brooklyn. They were seen by two of 
our Pedo-baptist neighbors.” 

It was moved and carried, that the board recommend 
the church to cite each and all of the persons named, to 
appear before the church, to answer for their disorderly 
conduct. 

The meeting closed with prayer by Deacon Winston, 
who prayed most earnestly that these wayward members 


190 


THE GATHErJXG CLOUD. 


migiit not be turned out of tlio way, but that they „ 
might rather be healed.” i 

He also asked the Lord to give tho church strength 
and firmness, equal to the thorough pruning of tho vine 
of * Ilis own right hand’s planting,” from all its dead 
and fruitless branches. 

As the meeting closed. Deacon Samuels asked Deacon 
Winston if he did not believe that an unbaptized saint 
might enter heaven. | 

“Possibly I” replied Deacon Winston — he shall | 
he l)eaien loith many stripes.'^ I 

“ Inside the gate ?’* asked Deacon Samuels. 

Just as tho company was. about to separate, Deacon 
Winston said he would like tho brethren to tarry a 
moment while ho read to them an anonymous paper 
which had been circulated freely throughout tho church, 
especially among the younger members. Ho said, that 
although no name was attached to the documents, still 
he had his suspicions. If Hart did not write those words, | 
then nobody wrote them. 

It was entitled 

A Deiep Baptist CxVtechism. 

• I 

EESPECTFULLY DEDICATED TO ELDER HAETLEY. 

The Chuech. 

I. Queslion. — Of whom is tho church composed ? 

Answer . — Of baptized believers only. 

II. Question . — What are the ordinances of the church ? 

Answer . — There are two ordinances — Baptism and 

the Lord’s Supper. 

III. Question . — What only is Baptism? 

Answer. — Immersion. 


191 


THE GATHEEING CLOUD. 

lY. Question, — Wlio only may administer tlio ordin- 
ance? 

Ansu'cr, — Tlio regular otneers of the cliurcli, in tlio 
cliurcli. 

V . Question, — ^Tho cliurcli being a body of baptized 
believers, can an unbaptized minister administer the 
ordinance of baptism ? 

Anstcer, — It is impossible ; for being unbaptized, lie is 
not in the cliurcli ; bis act therefore cannot be baptism. 

VI. Question, — The man nominally thus receiving bap- 
tism, being unbaptized, is he not equally disqualified 
vdlli the man vdio assumed to baptize him, and must 
not this disqualification continue in an endless succession? 

Anstcer. — Yes ! the tree being evil, the fruit must bo 
also evil. “ A corrupt tree cannot bring forth good 
fruit.’’ 

YII. Question , — Was Piogcr ’Williams hapiked : and 
did ho haptize his deacon ? 

Answer, — He was not baptized when ho immersed the 
deacon, therefore the deacon was not baptized when ho 
immersed him. The church only hath power to baiitize. 
"WTlliams being unbaptized, was not in the church. Not 
being in the church, he could not administer the ordin- 
ance ; and the disability of the minister is by necessity 
the disability of the deacon ; for the latter not being bap- 
tized, was also without the church; and therefore the 
immersion of Eoger Williams at his hand was not bap- 
tism, for the same reason that his previous immersion 
by Mr. Williams was no baptism. 

YIII. Question.-^Did Roger Williams establish really 
a Baptist Church ? 

Answer, — He did in form, but he did not, and could 
Tiot in practice, for a church h composed of baptized 


192 


THE GATHEEINa CLOUD. 


believers,” and those who received immersion by him- 
self, or his successors, to the latest generation, wero not 
taptized. 

IX. Question. — Did Christ baptize ? 

Ansioer. — “Jesus himself baptized not.” (John lY : 2.) 

X. Question. — Who baptized tho first man ? and was 
the administration of tho ordinance afterward by him 
valid 

Answer. — By tho logic of tho church, the first admin- 
istrator being lonhaptized, ho had not power to baptize, 
and of necessity this disability has descended through 
tho succeeding ages and generations of man. 

XI. Question. — Is there a true church on earth ? 

Answer. — There is not — there never has been — and 

there never can bo. Tho argument is simple, and tho 
chain is perfect. The church is composed only of bap- 
tized believers. Ho who is immersed by an unbaptizod 
man, is not himself baptized^ and his successors are in 
equal disability, Tho first professed administrator be- 
ing of necessity unbaptized, his act was invalid, and his 
failure of title disinherits all his descendants. 

XII. Question. — Should wo not deny a doctrine wdiich 
forces us to such a conclusion ? 

Ansioer. — The premise is wrong — tho argument ridi- 
culous — and tho conclusion both false and foolish. 


The Loed’s Suppee.1 

XIII. Question . — Where only can the Supper be 
spread ?. 

Ansioer.— In tho visible church.' 

^XIYj^ Question , — A society of unbaptizod believers 


THE GATHEEINa CLOUD. 193 

nofc being a cliurcli, can tliat body administer tlie Sacra- 
ment? 

Ansxver . — It cannot, for the ordinance can only be 
administered by the church. 

XY. Question. — ^The table being only spread in the 
spiritual house (the church), and there being no entrance 
to that house but by baptism (immersion), is it possible 
for an unbaptized man, though lie formally sit at the 
table, to actually partake ot the Lord’s Supper ? 

Answer . — It is not possible. He is legally disquali- 
fied. He is not in the house (the church) where only 
the table can be spread. A man cannot partake of the 
Supper without eating and drinking, as a man cannot bo 
baptized without immersion ; but a man can eat^ and 
drinh^ without partaking of the Supper^ as a man can be 
immersed without being baptized. 

XYI. Question. — Should the church forbid an unbap- 
tized believer to approach the Lord’s table ? 

Answer . — It is an act of folly to forbid a man to do 
that which by necessity he cannot do. As a Pedo-bax> 
tist cannot eat the Lord’s Supper, the prohibition is an 
absurdity. 

XVII. Question. — Should the church discipline a 
member for going to the Lord’s table in other than a 
Laptist Church ? 

Anstoer. — A church, being a body of baptized believ- 
ers, there is therefore no church but the Baptist. As 
the church only can spread the table, the Lord’s Supper 
may only be found in the Baptist Church. We should 
not discipline a man for going to a church which does 
not exists and eating at a table which cannot he spread. 

XVIII. Question . — Should the minister invite mem- 
bers of the church to the Lord’s table > 

0 


194 


THE GATHERING CLOUD. 


Answer. — Ho should announce tho Supx^cr : lio lias no 
power to invite the disciples to their Lord’s Supper, for 
the right of each disciple is equal to his own. Tho Sup- 
per is tho Lord’s — the disciple is the Lord’s. Tho two 
ordinances — Baptism and the Supper — existed before 
tho church was formed. The church has adopted them. 

XIX. Question. — Why is it that such a multitude of 
intelligent, influential disciples of Christ — believing that 
immersion only is baptism — are added every year to tho 
Pedo-baptist Church ? 

Answer . — Because they will not, and cannot submit to 
the tyranny of conscience involved in “ Close Communion.'^ 


“There,” said Deacon Winston, “you have heard tho 
document, and I have nothing to say, only this, brethren 
— you see where we are drifting ! ” 

“ It is a curious paper,’’ said Deacon Samuels, ‘ ‘ but I 
don’t think it is worth our "while, as officers of the church, 
to notice it.” 

“Keep up the doctrinal fences,” said Deacon Winston, 
“ and we won’t lose the flock.” 

“But the trouble is,” said Deacon Samuels, “that with 
tho fence so high, and tho gate bolted, the sheep out- 
side cannot get in, and so, finally, they go into other 
folds where the gates are ojien.’’ 

“ No loss,” said Deacon Winston, “ we can afford to let 
such sheep go ! ’’ 

“Don’t know about that,” replied Deacon Samuels; 
“they have all been washed in Jordan, and I don’t 
tbink my brother Winston himself would despise 
a few fleeces from such a flock. • I ponder,’’ ho added, 


THE GATHERING CLOUD. 


195 


has Elder Hartley read the paper, for it is dedicated 
to him.” 

“ Elder Hartley read that chain of simple questions and 
childish answers,” exclaimed Deacon "Winston; ‘‘the 
mighty mind of a Hartley couldn’t go as low as that ! ” 
“We must weed the Lord’s garden ! ” exclaimed Dea-* 
con Eaymond. And the deacons departed, leaving good . 
Elder Burden to his own curious thoughts, arising from^ 
tho conversation and the catechism. 


CHAPTER XYI. 


JhE JrIAL, JDoNYICTION and j^UNISHMENT OF 
THE ^ERETICS, 


cliurcli was out in full force, for it was known 
.t prominent members were, tliat night, to 
nd before the same for trial. 

At the appointed hour, the Pastor was in the chair as 
Moderator, and the usual announcement was made, that 
all persons not members of the church should retire. 

The Clerk read the minutes, in which it was stated 
that the following persons had been duly cited to appear 
before the church, yiz : "Wm. R. Ward ; Roger A. Burt; 
Edward A. Hart, and Ellen, his wife. At the call of the 
Moderator, the parties named arose, and declared them- 
selves ready for trial. 

Mr. Roger A. Burt, at the request of the Moderator, 
stood before the church, while the Clerk read the accusa- 
tion ; Brother Burt is charged with violating the law 
and usage of tlie church, by communing with a Pedo- 
baptist Church, (so called).” 

“The church,’’ said the Moderator, ‘‘wHl hear the 
statement of brother Burt.” 

The accused then spake as follows : ‘‘ Mr. Moderator, 
and brethren and sisters of the church. Some time in 
the month of August last, I was on a visit to ipy father 
in the village of Warrentown, where I spent some six 
weeks. My father is a PresbyteVian^ a member of the 
I9f) 



THE TEIAL. 


197 


cliurcli of that faith in that village. There is no Baptist 
Church in the town. On the second Sabbath in August, 
I was present at the morning service, and at the close of 
the sermon, the Lord’s Supper was administered. All 
who loved the Lord Jesus Christ were invited to par- 
take. My father requested me to stay, and receive the 
Supper. Knowing that I did love Jesus, and had 
rendered obedience to His commands, I remained sitting 
at my father’s side, and in the seat that my mother had 
vacated for a place in heaven ; and I confess, that I, then 
and there, did eat of the emblem of a Saviour’s broken 
body, and did drink of the wine which signified His 
blood, in obedience to the command, ‘ do this in remem- 
brance of me.’ ” 

‘‘Have you any confession or acknowledgement to 
make, of having done wrong in the sight of God and the 
church ?” asked the Pastor. 

“ None,” replied Mr. Burt. 

“ You can take your seat,” said the Moderator. • 

And Mr. Burt sat down. 

Wm. B. Ward, at the request of the Moderator, took 
his stand before the church, and the Clerk read the 
charge in the following words: — “Brother Ward is 
charged with vacating his place at the Lord’s table ; and 
also of attending the Methodist Church.” 

Said the Moderator : — “ Brother Ward will answer to 
the charges, as preferred against him. The church will 
listen to brother W ard.” 

This was his confession : — “At the last Communion 
Sabbath, I was present with my wife, she being a mem- 
ber of the Methodist Church. It w^as the Sabbath when 
Deacon Saybrook was sent from the table. I had 
listened, 'with great interest and profit, to the sermon by 


198 


THE TRIAL. 


our Pastor, On tlio true grounds of Christian fellowship, 
as based upon our common union with Christ. 

I saw how churches could be separate in doctrinal 
vie^ys, and yet all united around the cross, as one body 
in Christ. On the table, I beheld represented that body 
broken, as it seemed to me, for every believer. I felt that 
each blood- washed soul had a right to it. And when I 
saw my wife sent away from the Lord’s table, at the 
close of the sermon, knowing, as I did and do, her love 
for Jesus, and her ability to rightly answer the Apostolic 
test, namely, to ‘ discern the Lord’s body ’ — I say body, 
not baptism ; for this ordinance does not show his bap- 
tism, in his burial and resurrection, but his body broken 
— seeing her turned away, as the Pastor’s wife would 
have been, had she been present, and as Deacon Pob- 
ert’s wife actually was, I confess, I went away too. It 
was no disrespect to the Holy Supper, but I could not 
think the ordinance properly administered; I judged 
that-if the church was too good for my wife to commune 
with it, it was too good for me; and so I left. I will only 
add, that 1 have attended the Methodist Church twice.’’ 

Said the Pastor : — “ Are you, brother Ward, prepared 
and willing to humbly confess your fault, and ask the 
forgiveness of the church ?” 

“ I am not conscious of having done wrong,” replied 
Mr. Ward. 

‘‘ You will take your seat,” said the Pastor. 

Edward A. Hart was called, and took his stand before 
the church tribunal. The Clerk read the charge, as 
follows : — “ Brother Hart is accused of openly promulga- 
ting sentiments contrary to the faith and practice of the 
regular Baptist Church. He is further charged with 
communing jvith a^Pedo-baptist Church in Brooklyn,^ 


THE TRIAL. 


199 


during liis recent visit to New York ; and liis wife, also, 
a participant in this last-named violation of Baptist 
usage.’’ 

“ Brother Hart,” said the Moderator, “ will make his 
statement to the church.” 

Defence of Edward A. Hart : “ Mr. Moderator and 
brethren of the church : I admit the two-fold charge, as 
lead by the Clerk. I am accused of heresy. While I 
grant that I have freely spoken to others of my peculiar 
doctrinal views, in the language of Paul I can say that, 
‘my accusers have neither found mo in the (church) 
disputing with any man, neither raising up the people. 
But this I confess unto thee, that after the way which 
they call heresy, so -worship I the God of my fathers, 
believing all things which are written in the Law and in 
the (Gospel of Christ). And herein do I exercise myself 
to have always a conscience void of offence toward God 
and toward men.’ 

“Aly parents — now in heaven — were Presbyterians; 
my father, for many years, an Elder of the church. I 
was converted under the ministry of a Presbyterian 
Clergyman, in a western city. I joined the Presbyte- 
rian Church — as most young converts join the church 
wherein they have found Christ. With no special 
thought of peculiar doctrinal views, but with the 
one, single, glorious faith, that the blood of Jesus had 
washed a-way the stain of sin ; I could say with the man 
in the Gospel, * this one thing I know, that whereas I 
was blind, now I see. ’ 

“ 1 knew little of theology. I did not L*3e and under- 
stand all the doctrines of the church , but I did see how 
God could he just, and the Justifier of every one who 
helieveih, I did not see a body of doctrines, but I saw 


200 


THE TRIAL. 


the Lord's hody hroTcen for me, I remained in the com- 
munion of that church ’’ 

Here Deacon Winston interrupted the speaker, saying, 
“ Mr. Moderator, I protest against brother Hart using 
the term ‘church,* in speaking of any Pedo-baptist 
society! You know, and he ought to know, that a 
‘ church ’ is composed of baptized believers only ; and 
wo are aware that the people — good people, no doubt — 
of whom he speaks are not baptized, and therefore are 
no church, but simply a society, which, denying one 
ordinance, can have no right or power to administer 
another. I hope my dear brother Hart will take what I 
say in all kindness, and much oblige me, at least, by 
saying society^ when he speaks of people who never 
passed through the watery door, and therefore are not 
and cannot be in the spiritual house of God — the church 
of Christ. The brother knows that the Lord himself 
declares there is only one door.” 

“ I grant the last statement of Deacon Winston 
said the accused, “ Jesus does say that there is only one 
door, and He also says, ' I am the doorP ’* 

“ I hope the brother will not bo interrupted said 
the Moderator “ I will rule as to order, and any brother 
can appeal. Go on, brother Hart.” 

“I remained,’ he continued, “in the communion of that 
church for a number of years, and found spiritual health 
and strength in its holy fellowship. I passed through a 
number of glorious revivals of religion, in which a great 
company were born into the Kingdom, many of whom 
joined the Presbyterian Church ; while others united 
with the Methodist Church, the Keformed Church, the 
Episcopal Church, and the Baptist Church. I can bear 
joyful and grate-ful testimony to countless blessed 


THE TRIAL. 201 

seasons at tlie Lord’s table, in the Presbyterian 
Clmrch.” 

Deacon "Winston here again interrupted the brother, 
saying “ now, Mr. Moderator, I must"' protest against 
this language ! To have these young converts, who have 
just entered the church, hearing about the Lord’s table 
in a Pedo-baptist Church ! This must be stopped ; and 

I now move that brother Ilart be, at this point, required 
to answer yes or no^ to the two-fold charge brought by 
this church. He is only poisoning the minds of the 
younger members with his heresy.” 

The Moderator ruled the Deacon out of order, and Mr. 
Hart proceeded. 

“ It is not within the shill of Deacon Winston, even at 
the expense of Christian courtesy, Mr. Moderator, to 
draw me into the discussion of a side issue. It only 
occasions delay. The Sph-it often set his divine seal to 
the administration of the Lord’s Supper, in my experi- 
ence, at the table spread in the Presbyterian Church ; 
and I do not believe He would witness to an error, or set 

II is seal to a sham and a mockery. With the rich taste 
in my mouth of figs^ plucked by my own hand from that 
tree in the Lord’s garden, I cannot call it a tliisile, ‘ A 
tree is known by its fruits : and‘men do not gather figs 
of thistles.’ 

“After the lapse of a number of years, a spirit of inquiry 
came upon me, and I was led to examine the peculiar 
doctrines of the Presbyterian Church. 

“ Laying aside all creeds and catechisms, I shut myself 
up with my Bible, praying to God for light ; and I 
resolved to be whatever that book of God should make 
toe. 

“ I cannot give here a detailed account of my experience 
9 “ 


202 


THE TRIAL. 


in this Bible study. To the following conclusions I was 
conducted : First, that there was no baptism in the 
Bible, but immersion ; Second, that only those who 
believed on the Lord Jesus Christ, to the salvation of 
their souls, had a right to the ordinance ; Third, that 
bajitism was significant of the sinner’s death to the 
world, burial from the world, and resurrection into the 
New Kingdom — (Bom. Chap. YI,) — and that, like the 
baptism of Christ, it was prophetic of the death, burial, 
and glorious resurrection of the body of the believer. 
(See Chalmers and McKnight on Bom. Chap. YI.) 

“ That the Lord had left with the church only two 
ordinances or sacraments; 1st, i\\Q Sujpper, to ‘show 
forth His death ; ’ 2d, the Baptism, to show forth Ilis 
hurial and His resurrection, 

“ With that faith, I joined the Baptist Church. In that 
faith I now stand, and in common with all the disciples 
of Christ, ‘ have faith toward God.’ 

“ I will now briefly set forth my present belief, for the 
declaration of which I am charged with heresy this day. 
I believe, that the church in heaven is the perfect pat- 
tern of the church of Jesus Christ. That the entrance 
ib to that church, by virtue of the sacrifice of Christ, is 
the privilege, through infinite riches of grace of every 
believer ; or, as my father-in-law. Deacon Boberts, saw 
in his death-bed vision, to every soul having the mark 
in the forehead. And I am bold to declare further, that 
in that heavenly sanctuary, there is spread the ‘ Marriage 
Supper of the Lamb,’ at which every blood-washed soul 
has a God-given right. That his claim to a seat at that 
table, is infinitely above and beyond ail creeds and cus- 
toms of men — a right, ‘ written in the Lamb’s book of life’ 
with a pen dipped in redeeming blood. 


THE TRIAL. 


203 


“ I do believe, that the Lord’s Supper is the manifesta- 
tion of tho Cross of Christ Paul says of it: ^Christ 
visibly set forili^ crucified in your midst? Jesus speaks 
not of Calvary, but of tlie table, saying, ‘ this is my body, 
broken for you? The penitent, believing soul, anxious to 
find the manifest God, and crying out : — 

‘Nearer my God to Thee, nearer to Thee, 

E’en though it be a cross, that raiseth me.’ — 

that soul has a right to approach that broken body, tho 
inherent right of a hungry man for food, or the thirsting 
man for drink. That each ordinance stands equally 
upon the one, single, perfect ground of saving faith, and 
is accessible to every soul. The order of precedence of 
the one ordinance, as necessarily and invariably before the 
other is nowhere in the book of God declared, by o,^ihus 
saith the Lord? A disciple of Christ has a right, vested 
solely in his regeneration, to ‘show forth’ the death, the 
burial and resurrection of his Lord. As death precedes 
burial, tho Supper seems to stand before baptism. By 
his spiritual birth, ho was born into the church of 
Christ; ‘of whom tho whole family, on earth and in 
heaven, are named.’ Therefore, being by grace in that 
house ‘ not made with hands,’ he claims the right to those 
ordinances, instituted before the visible church was 
erected and perfected. I do not believe John’s baptism 
was Christian baptism. It was immersion, and there is 
no baptism but by immersion ; but there can be immer- 
sion without baptism. Ba'ptism requires a condition, and 
the use of a divinely appointed form. That condition is, 
as all Baptists believe, the result of the action of the 
Holy Ghost upon the heart, in producing repentance for 
sin, and faith in a crucified, risen, ascended, and glori- 


204 


THE TRIAL. 


fied Eedeemer. The form of words as given by the 
Lord, is, ‘ in the name of the Father^ the Son, and the 
Holy Ghost' Snell alone, is or can be Christian baptism. 
Such was not John’s baptism. The countless multitudes 
who came to Jordan, were baptized into the belief 
that the Messiah was at hand. And we know 
that the disciples of Christ themselves, with all 
the advantages of the teachings of their divine Mas- 
ter, did not understand the holy mystery involved in 
the necessity of His death, until after His resurrection, 
when the great and vital truth was presented unto them 
by their risen Lord. What then could liave been the 
condition of those baptized by John, if the disciples of 
Christ were thus ignorant ? A number of the converts 
of John declared to Paul, that they had not ‘ so much as 
heard if there be a Holy Ghost?’ Paul explained to 
them the nature and character of John’s baptism, and 
after educating them into the true faith, he baptized them, 
(Acts XIXth.) 

“ Now at the Supper of the Lord, in that upper cham- 
ber in Jerusalem, there are sitting twelve men. We will 
leave out Judas. It is claimed by some that he left 
before the Supper began : this is denied by others. Of 
the eleven communicants, how many have been baptized ? 
Where in the Book is the record ? Of two only is there 
a proof of baptism, and those two were baptized by 
John, whose baptism, as I have proved, would not bo 
declared Christian baptism by the church of Christ to- 
day. (See John I: 35 — 42). Then, is baptism a pre- 
requisite to the Lord's table ? It is neither declared by 
word or example in that upper room. Does the word of 
God elsewhere say, a man shall not go to the table 
unless he has been baptized \ The chapiter and verse 


THE TRIAL. 


205 


cannot he found ! Is there any pre-requisite to the 
Supper declared in God’s word ? Yes ! in Paul’s first 
epistle to the Corinthians, Xlth chapter, beginning at the 
23d verse, the apostle gives an account of the institution 
of the Supper, in language adopted by the church and 
repeated so often as the table is spread. In the 27th, 
28th, 29th and 30th verses, he points out the unworthy 
communicant. 

“(27th), ^Wherefore whosoever shall eat this Iread 
and drink this cup of the Lord, unworthily, shall he 
guilty of the body and blood of the Lord^ This is indeed 
fearful language, and let me carefully see who, in Paul’s 
sight, is the unworthy one. Many of the Corin- 
thians made it a common feast, and utterly lost sight of 
the sacrifice there declared. To this sin, Paul refers : 

“ (28th.) ‘ But LET A MAN EXAMINE HIMSELF, and SO let 
him eat of that bread, and drink of that cup.’ 

“ (29th.) ‘ For he that eateth and drinketh unworthily 
eateth and drinketh damnation (condemnation) to himself 
not discerning the Lord’s body.’ 

“ There is, then, a pre-requisite to the Lord’s table : it 
isy to * discern the Lord'^s body? It is, to see anti under- 
stand — to believe in and adore the mystery of God’s love. 

“I believe, that baptism is an ordinance justly used as 
an initiatory rite in entering the visible church, and 
should be required of every one passing into that sacred 
enclosure. I believe, the Pedo-baptist Church mistakes 
as to the administration of that rite. 

“But I do not believe, that because she errs in the one 
ordinance of whose form she is ignorant, viz : baptism, 
that she has no right to administer another ordinance — 
the Supper — which she does understand. 

-‘A man may bo ignorant of the true mode of washing 


20G 


THE TRIAL. 


liis hands, but I cannot see how his failure in the wash- 
ing — unless it is a positively declared law of the house — 
can forbid his place at the supper table in his own 
father’s family. 

“I might add, that rather than turn him starving away 
from a table, to which he was invited by Him who spread 
the feast, and in which invitation washing was not named 
as a pj'e-requisite : let him eat, and after the Supper, 
after his immediate hunger is satisfied, let the children 
of the household tell him of the usual order of the house. 
But let them not dare to send him — ignorant though he 
may be — from a table, at which they alone sit by the 
grace of Him who only can exercise government and 
authority. The Divine Being, who called that poor soul 
to the Gospel banquet, fed the hungry multitude in 
Judea, utterly regardless of creed or country. Hunger 
was the passport to the feast spread upon the green 
table-cloth of the field : ‘ I will not send them away 

fasting, lest they faint in the way,’ saith He. The 
disciples could not understand how the great company 
could bo fed, but Christ made a way. They would have 
sent them breadless into the wilderness. I am, Mr. 
Moderator, in favor of ‘ close communion.' I want to get 
closer to the Methodist, closer to the Presbyterian, and 
closer to every man who loves Jesus Christ. It is saying 
very little, to tell mo that the Baptists are as liberal as 
those Pedo-baptists, who make baptism a pre-requisite 
to the table. That is true, and wo have been over that 
argument an hundred times. I have not to do with mans 
creed, but Christ's laio ! I do not ask for that union — 
in my judgment, the vision of an enthusiast — when all 
creeds shall pass away. I believe that more can be done 
by the separate organizations, than by the obliteration 


THE TKIAL. 


207 


of all dividing doctrines. But I do want in this grand 
army of tlio Lord, with all its State designations and 
regimental banners, the one flag of the holy nation 
everywhere seen, and covering the tent of every soldier. 
"With its local regulations in different sections, I want 
the right declared and understood, that a soldier of the 
grand army, -whatever his particular mark or sign, may 
have a right to eat with any company of soldiers of the 
same government and under the same flag, wherever 
found ; knowing that all the food is taken from the 
common government stores, and is the right of every 
! true soldier. 

“The whole Christian world is moving, Mr. Modera- 
tor. The day of needless and bitter disputations is 
I passing rapidly away. The battle is at hand, and the 
I word along the lines is, — ‘ close up !’ Stand shoulder to 
I shoulder ! The banner emblazoned with the cross is at the 
I head of the army : the Supper of the Lord is the glorious 
j declaration of that cross. Let us not quarrel with the 
I faithful and brave soldiers at the banquet! Tell me not, 
L Mr. Moderator, of the habit of the church in the third 
I century, or any other century I I leave all that with ‘ the 
traditions of the Elders.’ I take the glorious covenant of 
the Gospel I I demand the ‘ thus saiih the Lord P 

“ My answer to the second charge, viz : of communing 
r with a Pedo-baptist Church, shall bo brief. 

“If that Congregational body in Brooklyn is a churchy 
i it had a right to spread the Lord’s table. That being 
\ the Lord'^s table, myself and my wife had a right to that 
j table, having, in the judgment of the Baptist Church 
itself, obeyed the law which, it is claimed, is a pre- 
requisite to the table. 

“ On the other hand, if it was not a ^liurcli, then, by 


208 


THE TIlIAIu 


your own judgment, it could not spread tlie Lord's 
Sitpper ; and therefore we are not to be condemned and 
punished, for doing what by no possibility 'sve can do, to 
wit ; eating from a table which cannot be spread^ and in 
a church which does not exist, 

‘*1 have no thought of leaving the Baptist Church ; 
though with my wife I may be expelled from a particular 
body claiming to bo the onlydrue church. Believe me, 
Mr. Moderator, this yoke of close communion galls the 
noble neck of the church. There is a spirit of liberty in 
the Baptist Zion ; there are hidden forces which will bo 
revealed; a multitude of captains in the pulpits, and a 
host of soldiers in the pews of the great and glorious 
Baptist Church in this land I We have no time to waste 
in warring with brethren differing in creed, but loving a 
common Saviour. Our only battle is with the great 
enemy of our Divine Master. There is no time to debate 
as to the form and shape of weapons, while the bugles 
are calling to battle, and proclaiming the conflict. We 
do not stop to discuss the question of corn laws, when 
tlie people are starving for bread ! Thanking you for 
your patient hearing of my defence, I take my seat.” 

The Moderator asked if Mrs. Hart should now be 
arraigned before the church. It being understood that 
her husband had expressed her own sentiments, in the 
declaration of his views of doctrine and usage of the 
church, she was not required to stand before the council. 

A resolution offered by Deacon Winston, and seconded 
by Deacon Eaymond, was passed by a small majority of 
the brethren present, withdrawing the hand of Christian 
and church fellowship from Mr. and Mrs. Hart, and 
also from Mr. Burt and Mr. Ward. “ And they cast them 
outr 


^CHAPTER XVII. 


Jhe ^econd ^aptist JDhurch of ^yansdale. 

%ff take tke step ! ’ said Elder Burden to his 
wife, as lie returned from the scene of execution 
in the Evansdale Church ; when Mr. Ward, Mr. 
Burt, and Mr. and Mrs. Hart bared their necks to the 
sectarian guillotine, and paid the last full penalty of 
ecclesiastical law. 

“ I must take the step ! From this day forth I will, 
in giving notice of the sacrament of communion, simply 
announce ‘ the Lord’s Supper !’ and add ‘let every disciple 
of Christ examine himself and so let him eat — having 
the answer of a good conscience toward God ; for unto 
his own master he standeth or falleth.* This is the 
spirit and the actual practice of the greater portion of 
Baptist Churches, no matter what may be the pulpit 
announcement. Many carry the old banners inscribed, 
‘ all sister churches of the same faith and order are in- 
vited,’ but theij are marching to the new and better music 
of Gospel charity and love. They will not withhold the 
cup or plate from the out-sir etched hand of an unhaptized 
disciple ! My banner and music shall be in harmony ! 

“ Baptist brethren of the pulpit, noble men of God, in 
every direction, may be found, with the full conviction 
that rigid, unexceptionable close communion is contrary 
to the broad spirit of the Gospel, and directly at war 
with the glorious liberty of the age in which we live. 


210 


THE NEW CHUECH. 


“Now, wliilo tlio cliurcli does not enforce tlio law at tlio 
table to-day ; still, multitudes of true disciples of Christ, 
believing that immersion only is baptism, aro joining 
Pedo-baptist Churches ; unwilling to enter a church 
which, if it insists upon its law (as thf?y suppose it does) 
will exclude their friends and kindred from the table of 
the Lord. The Baptist Church is equally guilty, if it 
violates a law which it knows and declares to be binding,’ 
as if it enforced a law which it knew and declared to be 
wrong. The law of the Baptist Church forbids an unhap- 
thed disciple a seat at the Lord's tahle^ and there is no 
respect of persons ; yet I shocked the liberal sense of our 
own church by sending Deacon Saybrook from the 
Supper; and men of strong Baptist faith told me, that it 
was an act of violence calculated to injure the church. 
But what could I do ? I asked. Why, said the brother, 
you need not have noticed him ; you could have left the 
responsibility with the good old man. But, 1 asked, had 
I a right, as the acting head of the church, to wink at a 
violation of Baptist law ? Am I not forced to send my 
own wife away on ordinance day ? If this law is right, 
enforce it ! If it is wrong, abolish it! As Deacon Ptob- 
erts used to say, ‘ there you have it I’ Let Ministers be 
men ! 

“Brother Hart’s argument,’’ continued Mr. Burden, 
“ was unanswerable, on that day of his trial.’’ 

“ Who will go with you?” asked Mrs. Burden. 

“ I do not know ho replied ; “ I do not know' ! If I 
go alone, I go ! This I know', that the great heart of the 
Baptist Church is beating strong to-day with this Gospel 
liberty. She will ever be distinguished from all other 
churches, by her glorious declaration of burial and 
resurrection in the ordinance of baptism, and her demand 


THE NEW CHURCH. 


211 


of repentance and faith, as a pre-requisite to that ordin- 
ance ; but I believe the days of ‘close communion’ are 
numbered. Yes, my dear, an offensive statute, which is 
broken in almost every Baptist Church in the land, on 
every communion season, and which is repulsive to 
thousands upon thousands of noble-hearted Baptists in 
pulpit and pew, shall some early day find a grave with 
the bigotry and intolerance of a past age. Wherever I 
find the Lord’s table, I find my table, for 1 am the 
Lord’s — ^‘bought with a price.’ And this, my blood- 
bought right, is the equal right of every honest disciple ; 
the God-given privilege of every soul in Christ J esus ; a 
right which man can neither give nor take away. Let a 
man answer to his God. 

‘‘ To-morrow night,” said Mr. Burden, ‘‘ I shall state 
my views briefly to the church, and await their action.” 

“ Expulsion ! ” said Mrs. Burden, 

‘‘ Doubtless ! ” he replied. “ They can do no less. I 
shall then put a notice in the Visitor^ calling a meeting 
of such persons as desire to unite in forming a church 
upon my new plan.’’ 

At the appointed time, the meeting was duly organ- 
ized ; the Pastor in the chair. After prayer, by Deacon 
Winston, Elder Burden, with a brief preliminary address, 
respectfully tendered his resignation as Pastor of the 
Evansdale Baptist Church. Se told the church that it 
had always seemed to him a strange inconsistency, that 
we should hrotlier a man of another church anywhere and 
everywhere, in all the wide field of Gospel labor and holy 
fellowship, and then shut the door of Christ’s banquet- 
ing house against him ; to anticipate with joy the meet- 
ing of dear friends and kindred at the oerfect feast in 
heaven, and yet refuse them a seat at the imperfect feast 


212 THE NEW CHURCH. 

on earth. He further declared that ho could find no 
“ thus saiih the Lord'" for this professed law of the church) 
but only the Papal sign of a thus saiih the jpreacher ; 
and thus saiih the church; which he thought, should 
not bind the conscience and govern the action of the 
Bible-loving Baptist. He concluded, by declaring his 
unshaken attachment to the great and glorious doctrines 
of the Baptist denomination, and his love and veneration 
for the brethren and fathers of the church ; while, at the 
same time, he could extend a full Gospel welcome and 
fellowship to all men everywhere, who love our Lord 
and Saviour Jesus Christ, in sincerity and in truth.’* 

He said, that in ninety-nine cases in a hundred, when 
he had questioned his brethren of the Baptist pulpit and 
brought them to the point, he found that they stood pre- 
cisely upon the same ground with himself, with the sin- 
gle exception that they hesitated to avow their convic- 
tion. He said, that recently, at a meeting of Baptist 
ministers in one of the largest cities in the land, when 
almost if not every pulpit wms represented, each man 
was asked, are you open communion ? answer, “ No ! ’’ 

If a man is at the Lord’s table in your church, and 
you are ignorant whether or no he is baptized, will you 
examine him before you will let him eat ? answer, “ No !” 

If you liuow that he is unbaptized, will you send him 
away from the table ? answer, “,No ! ” But is this logi- 
cal ? ‘‘ Logic to the dogs,” answered one of the strongest 
of the company. "Will you instruct your deacon to with- 
hold the plate and cup from him ? “ No 1 ” 

‘‘ Let him eat, and leave the matter with his own con- 
science ! This,” said Mr. Burden, “is the spirit of the 
Baptist pulpit to-day, and to this march and music of 
Gospel liberty beats the great heart of the Baptist 


THE NEW CHURCH. 


213 

ClmrcL. On this platform I stand. Let tho saint eat 
at tho table of tho Lord, though perchance ho may not 
have passed through tho watery door. Yes, let him feed 
at tho table of his Lord. It is not my prerogative to sit 
in judgment upon his conscience, but it is my privilege 
to meet him at some early period, and endeavor to show 
liim the duty of being baptized even as his Master, whoso 
death he has celebrated, was baptized in Jordan.” 

Mr. Burden continued, “ I have no thought of leaving 
tho glorious Baptist Church. I have no war with my 
brethren. I shall preach as I ever have preached, 
Repentance, Faith and Baptism. I shall preach J ordan 
in all its length, breadth and depth, and show that the 
[ true way to the visible church of Christ, is through 
tho sacred river. But I will brother all who love Jesus. 
I will loorh with them — -pray with them — sing with them 
’ — eat with them — quite regardless of the cheap anath- 
emas of some self-appointed judge in press or puljDit, 
who shall assume to give laws to my conscience, and 
govern my conduct. I will not receive a man to my 
house as my near and dear kindred — extend to him the 
hospitalities of my dweUmg in bed-room, parlor and 
sitting-room, and then when tho bell sounds a call to tho 
supper-room, turn him into tho street. 

“ I am one of the Lord’s ‘ river-men,’ but if one of my^ 
brothers from the neighboring hill shall happen at my 
house at supper time, it shall bo his own fault if he goes 
away without a meal, and he need not thank me foi it 
either, for the Lord of tho manor gives to the table both 
food and law. .Yes, brethren ; and if I should find myself 
near my brother’s house, and the table— my Lord’s table 
was spread, I would certainly satisfy my hunger there.” 
"At the close of his remarks, Mr. Burden tendered his 


214 


THE NEW CHUECH. 


resignation as Pastor and member of tlie Evansdalo 
Baptist Churcli ; and leaving the chair, Deacon Ward 
took his place. 

The resignation o^ Mr. Burden was accepted by a 
unanimous vote. Deacon Winston then offered the 
following resolution : 

‘‘ Hesolvedf that the Evansdale Baptist Church does 
hereby withdraw the hand of church fellowship from 
Elder Burden, because of his heretical views touchmg 
the ordinance of the Lord’s Supper.” 

This resolution of excommunication was quickly 
seconded by Deacon Baymond, and declared by the 
Moderator to be carried ; a few hands being raised in 
its favor and none in opposition. 

The Evansdale Baptist Church, at a subsequent meet- 
ing, extended a call to Elder Hartley, author of the cry 
aloud and trumpet sermon,” who immediately accepted, 
and at an early day entered upon his labors, in his new 
but long-coveted field. 

A goodly company responded to the call published by 
Mr. Burden. The meeting was called to order by the 
Elder, who had taken the chair, and Deacon Samuels 
was asked to open the service with prayer. In the sup- 
plication, the venerable man earnestly implored the 
blessing of the great Head of the church upon the late 
Pastor of the Evansdale Church, and asked divine 
guidance and direction in the important interests about 
to be presented to the assembly. 

The Second Baptist Church was organized. 

Elder Burden was chosen Pastor. Brethren Samuels, 
Ward Sr., and Hart, were elected Deacons, and young 
brother Ward, was elected Clerk. 

A goodly number dgned the Articles of Eaith and 


THE NEW CHUECH. 


215 


Covenant, and the succeeding Sabbath was fixed as the 
day for the opening service, and the administration of 
the Lord’s Supper. 

The next Sabbath, at the close of the sermon by the 
Pastor, the Communion was observed. A great company 
was at the table, and it was indeed a season of sacred 
joy. As the cup was passed, the Pastor, with tender 
emphasis repeated the words, “ Drink ye all of it.” And 
they all drank of it — all who loved Jesus. Mrs. Burden, 
Mrs. Hart, and her mother, Mrs. Koberts, sat in the same 
seat at the table. As Deacon Hart passed the bread 
and afterward the wine to the occupants of that pew, tlie 
scene was too much for his full heart. The memory of 
the communion in Brooklyn, and the subsequent excom- 
munication came to his mind, and giving the cup to the 
Pastor’s wife, he buried his face in his handkerchief, and 
wept like a child. To cry without grief, and to laugh 
without mirth, is the highest ecstacy of the soul ! Mrs. 
Burden passed the cup to EUen, and the daughter gave 
it to her mother. As the Deacon again received the 
cup, he left the little company bowed in tears, like 
blossoms in a garden bent to the earth in a summer 
shower. 

Brothers and sisters, husbands and wives, parents and 
children, long separated by doctrinal divisions, were 
there that day in the close communion of Calvary and the 
Cross. That they all may be one !” Deacon Bober ts’ 
mountain vision was fulfilled in the glorious reality of 
that heavenly hour. And to complete the scene, there 
rat dear old Deacon Say brook, a welcome guest, feasting 
at tho table of his Lord. 

It was not until the close of the sacred festival that 
he this time took his hat and cane, and tottered dovm 
10 


216 


THE NEW CHUECII. 


tlie aisle. Again, in tears, he passed tlie sexton at tlie 
door, but lie wept for joy. 

They sang for their closing hymn : — 


“ Say brotlier, will you meet us, 

On Canaan’s happy shore ? 

By the grace of God we’ll meet you, 
Where parting is no more. 

“ Jesus lives and reigns forever. 

On Canaan’s happy shore! 

Glory, glory, hallelujah ! 

Forever, evermore!” 


The Sabbath following the ordinance of baptism was 
administered, and among the candidates stood Mrs. 
Burden, Mrs. Eoberts, and the young wife of Mr. "Ward, 
It was a day of the “ right hand of God.” The church 
was established : it stood in the Light and Liberty ol 
the Gospel, with an Open Door. 



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